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MISSILES OF TRUTH: 



WITH 



AN INTRODUCTORY ESSAY. 



BY W. W. GARDNER, D. D., 

Professor of Theology in Bethel College, Russellville, Ky. y and Author of 
"Church Communion" etc. 



" By grace are ye saved through faith. "-Eph. 2 : 8. 

44 One Lord, one faith, one baptism."— Eph. 1 : 5. 

44 My kingdom is not of this world.'* -John IS: 36. 

4 ' But we desire to hear of thee what thou thinkest ; for, as concerning this 
sect, we know that every-where it is spoken against."— Acts 28: 22. 

'• Holding forth the word of life."— Phil. 2 : 16. 

44 Abstain from all appearance of evil."— 1 Thess. 5: 22. 

44 It was needful for me to write unto you, and exhort yon that ye should ear- 
nestly contend for the faith which was once delivered unto the saints."— Jude 3. 




CINCINNATI: 
GEORGE E. STEVENS & CO. 

MEMPHIS : SOUTHERN BAPTIST PUBLICATION SOCIETY. 

LOUISVILLE: SHERRELL & HENSHAW. 

PHILADELPHIA: SMITH, ENGLISH & CO. 

NEW YORK : SHELDON & CO, 

l8 74 . 




.6 



Entered according to Act of Congress, in the year 1872, by 

W. W. GARDNER, 

In the office of the Librarian of Congress, at Washington. 



ITKREOTYPED AT THE FRANKLIN TYPE FOUNI>P.Y, CINCINNATI. 



PREFACE. 



The following u Missiles " demand a word of ex- 
planation. They have been selected from a number 
of circulars, essays, and sermons, prepared at different 
times and for various occasions, each intended to be 
complete in itself on the subject treated. Hence repe- 
tition on some points was unavoidable. The original 
form of none has been materially changed, but all 
appear as first written and spoken, with slight modi- 
fications. They were not prepared with any reference 
to publication, though all were requested for publica- 
tion when presented. 

At the urgency of judicious brethren, the author 
revised and stereotyped half the book about two years 
since, but the want of means and time has delayed the 
work until the present. Six Missiles, with an Intro- 
ductory Essay, are now published in a dollar booh of 
some 300 pages. The second and fourth Missiles es- 
pecially have an important bearing on the Communion 
question, and are necessary to the completeness of the 
Communion argument. It is hoped, therefore, that all 
those who have the" author's work on " Church Com- 
munion " will supply themselves with his " Missiles 
of Truth," and read them together. 

(iii) 



IV PREFACE. 

Some of these Missiles are on controverted subjects, 
on which some of our ablest and best brethren diifer in 
opinion. It is not to be expected, therefore, that all will 
agree with the author on every point. But if, taken as a 
whole, the work is calculated to do good, all may con- 
sistently commend and circulate it, just as we do other 
human productions from which we dissent on minor 
points. 

At the low price at which the book is offered, and 
the large discount allowed agents, editors, and minis- 
ters, the profits on the work are necessarily small. 
But the leading object of the author is to do good, and 
hence he wishes to bring it within the reach of the 
poorer members of our churches. Deeply sensible of 
the imperfections of the production, the author com- 
mends it to all lovers of truth, praying that God would 
make it a means of promoting unity of faith and prac- 
tice among his people, and of suppressing error and 
prejudice in the w T orld. 

W. W. GARDNER. 

KusseNville, Ky, July 4 7 1874, 



CONTENTS. 



Preface- ,/..,. iii-iv ■ 

INTKODUCTOKY ESSAY: Kemjssion of sins. 

I. The Ground of remission : L Not works of righteousness 
which we do. 2. But the atoning sacrifice of Christ, and 
nothing else. 

II. The Conditions or Terms of remission. These are Be- 
pentance and Faith, including Prayer. 

III. The Time when and Act in which remission is promised 
and obtained. The very instant a penitent sinner believes in 
Christ, and in thai very act, previous to and independent of 
baptism. 

IV. Bible Evidences of remission. 1. Love to God and his 
people. 2. Peace in believing and joy in hope of future 
glory. 3. A relish for and delight in spiritual things. 4. A 
desire for the salvation of sinners. 5. The inward witness 
of the Holy Spirit, 6. The spirit of universal obedience to 
Christ. 

Practical Deductions. Hence, 1. Baptism is not a condition 
or means of remission, like repentance and faith, 2. If it 
were, then salvation would be of works. 3. Baptism is a 
symbolic declaration of remission. 4. Bemission of sins is a 
scriptural qualification for baptism. 5. This view is both 
reasonable and scriptural - 1-18 

MISSILE NO. I. 

faith and baptism, including the practical uses of baptism. 

I. Faith In Christ. 1. What it is. 2. What it implies. 3. 
What it includes. 

(v) 



VI CONTENTS. 

II. Valid Baptism. It includes, 1. A scriptural mode. 2. A 
scriptural subject. 3. A scriptural design. 4. A scriptural 
administrator. 

III. Practical uses of Baptism. 1. A formal and practical 
profession of faith in and submission to the Holy Trinity. 
2. A formal and public induction into Christ's visible 
kingdom. 3. A symbolic declaration of the remission of sins 
by faith. 4. An emblematic washing away of sins through 
faith. 5. A symbolic representation of Christ's burial and 
resurrection, and of our union with him by faith. 6. The 
appointed ceremony of Christian profession and oath of alle- 
giance to Christ. 7. The answer of a good conscience toward 
God by the resurrection of Jesus Christ. 

Practical Deductions. Hence, 1. Baptism is an ordinance of 
great practical importance. The scriptural relation of bap- 
tism to salvation. 3. The scriptural qualifications for bap- 
tism. 4. All candidates for baptism should be previously in- 
structed. 5. The great reason why Baptists practice Church 
Communion. 6. The duty of all converts in regard to bap- 
tism 19-60 

MISSILE NO. II. 

the administrator of baptism. 

I. To whom the authority to baptize belongs. 1. It was first 

given to John the Baptist. 2. It was next given to Christ's 
chosen disciples. 3. It was then fully given to "the eleven." 
4. Finally it was given to the churches, to whom it now be- 
longs. 

II. An authorized administrator required. Proved, 1. From 

the appointment of John the Baptist. 2. From the appoint- 
ment of certain disciples. 3. From the re-appointment of the 
eleven apostles. 4. From recorded examples. 

III. The scriptural Qualifications for an administrator. 1. Bap- 
tism on a credible profession of faith. 2. Kegular member- 
ship in a Gospel Church. 3. Correct faith and practice. 4. 
Scriptural ordination by a Gospel Church. 



CONTENTS. Vli 

IV. Objections answered. 1. " The authority to preach neces- 
sarily includes the authority to baptize." 2. " Any one who 
makes a disciple is authorized to baptize him." 3. " John 
the Baptist was not baptized." 4. " If God blesses the preach- 
ing of others, we should receive their immersions." 5. " If 
the candidate is satisfied, the baptism is valid." 6. "To re- 
ject alien immersions, would compel us to trace our apos- 
tolic succession." 7. "After all, the immersion of a be- 
liever is baptism, by whomsoever administered." 

V. Evils of "alien immersion." 1. It is unscriptural, and hence 

not baptism at all. 2. It introduces unbaptized persons into 
Baptist Churches. 3. It legitimately leads to Mixed Commu- 
nion. 4. It is glaringly inconsistent in Baptists to receive it. 

5. It is a public indorsement of Campbellite and Pedobaptist 
Churches. 6. It tends to produce discord in Baptist Churches. 
7. It is bad policy, and loses us many members. 

VI. Practical Deductions. Hence we learn, 1. Who are scrip- 
tural administrators of baptism. 2. What constitutes scrip- 
tural and valid baptism. 3. That every believer may know 
that he has scriptural and valid baptism. 4. That Baptists 
stultify themselves by receiving "alien immersion." 5. The 
duty and interest of Baptists in regard to " alien immersion." 

6. How this vexed question may be amicably and finally set- 
tled. 7. The great importance of having our rising ministry 
properly instructed on this subject. 

Concluding remarks. 1. To Baptist ministers who were re- 
ceived and ordained on " alien immersion." 2. To immersed 
Baptists in Campbellite and Pedobaptist Churches. 3. To 
all Baptist Churches and ministers — a word of exhorta- 
tion ; 61-152 

MISSILE NO. III. 

THE KINGDOM OF CHRIST. 

I. The Nature of Christ's kingdom. 1. It is of heavenly origin. 
2. It is spiritual and holy. 3. It is peaceful and quiet. 4. Yet 
it is visible and powerful. 



Via CONTENTS, 

II. The Origin of Christ's kingdom. It was set up under the 

ministry of John the Baptist A new order of things was 
to be established under John. The old dispensation now 
passed away, and the kingdom of Christ was fully inaugu- 
rated. 

III. The Progress of Christ's kingdom. It commenced with the 
first convert baptized by John on a credible profession of re- 
pentance and faith, and increased with every additional 
convert thus baptized, whether by John or Jesus or the 
apostles. Destined to fill the whole earth. 

IV. The Terms of admission into Christ's kingdom. 1. Kepent- 
ance toward God. 2. Faith in our Lord Jesus Christ. 3. 
Baptism on a credible profession of faith. 

V. The Kelation subsisting between Christ's kingdom and 

churches. 1. They are not identical, though intimately con- 
nected. 2. The kingdom embraces all the churches. 3. The 
churches are the sole executives in the kingdom. 
Practical Deductions. Hence, 1. The kingdom of Christ is a 
subject of transcendent importance. 2. The kingdom of 
Christ is greatly misunderstood and perverted. 3. Valid 
baptism is essential to admission into Christ's visible king- 
dom, and to membership in a Gospel Church. 4. It is the 
immediate duty of penitent believers to enter Christ's king- 
dom by baptism, preparatory to entering a visible church. 
5. The kingdom of Christ set up under John the Baptist is 
everlasting 153-186 

MISSILE No.IV. 
Identity of Apostolic and Baptist Churches. 

INTRODUCTION. 

$ The word Church defined and explained. 1. The mean- 
ing of the original word ekklesia as employed by the ancient 
Greeks. 2. Its meaning as applied by Christ to his first 
church. 3. The scriptural meaning of the word church as 
used by the apostles. 

§ A Divine Model of Church Polity given. Proved, 1. 



CONTENTS. IX 

From Scripture analogy. 2. From New Testament examples. 
3. From Apostolic Teaching. 

Identity of Apostolic and Baptist churches. 

I. They are Identical in Constitution. 

II. They are Identical in Membership. 

III. They are Identical in Faith and Practice. 

IV. They are Identical in Eights and Privileges. 1. The apostolic 
churches possessed the sole right of discipline. 2. They pos- 
sessed the right of electing their own officers. 

V. They are Identical in Government. 

VI. They are Identical in Permanent Officers. 1. The apostolic 
churches were furnished with bishops or elders, also called 
pastors. 2. They were also furnished with deacons. 

VII. Facts deduced from the subject. Hence we learn, 1. 
That the apostolic churches and Baptist Churches are identi- 
cal in every essential particular. 2. None - but Baptist 
Churches can justly claim such identity with apostolic 
churches. 3. The great reason why all Baptists should prac- 
tice Church Communion and reject " alien immersion." 4. 
That Baptist Churches, like the apostolic churches, are 
divinely adapted to universal extension. 5. That Baptist 
church government has more advantages, and is less liable to 
abuse, than any other form. 6. That Baptist Churches, like 
the apostolic churches, need a high degree of intelligence 
and piety among the membership. 7. That our rising minis- 
try need the most thorough instruction and training. 187-261 . 

MISSILE No. V. 
Bible Claims of Missions. 

I. From the Commission and Example of Christ. 1. From the 

commission of Christ. 2. From the example of Christ. 

II. From the Example and Teachings of the Apostles. 1. From 
the example of the apostles. 2. From the teachings of the 
apostles. 

III. From the Practice of the Apostolic Churches. 1. They en- 



X CONTENTS. 

gaged in the work of homo missions. 2. They also engaged 
in the work of foreign missions. 3. They voluntarily united 
in BQstaining missions at home and abroad. 4. They united 
in supporting Paul among the destitute and heathen. 5. 
They adopted various methods of raising money for chari- 
table and missionary purposes. 
Deductions from the subject. Hence we learn, 1. The 
identity of ancient and modern missions. 2. The method of 
conducting home and foreign missions the same then as now. 
3. The home field claims our first attention. 4. Home and 
foreign missions hold peculiar claims upon us as Baptists. 5. 
We have peculiar encouragements to prosecute the work of 
missions. 262-289. 

MISSILE No. VI. 

Objections to Modern Dancing. 

I. Modern dancing is a worldly amusement. 

II. Modern dancing has the appearance of evil. 

III. It obscures the light of Christians. 

IV. It gives offense to good brethren. 

V. It leads to greater evils. 

VI. It is incompatible with every Christian duty. 
Practical deductions. Hence we learn, 1. That modern 

dancing is unscriptural, and of evil tendency. 2. That no 
valid reason can be offered in favor of modern dancing. 3. 
The duty of churches and pastors in regard to dancing. 290-- 
304. 



INTRODUCTORY ESSAY. 



REMISSION OF SINS. 

Note. — The substance of this Essay was preached at the Bracken 
Baptist Association in 1855, and requested for publication by nu- 
merous brethren. By special request it was thrown into its pres- 
ent form for " Ford's Christian Repository" in February, 1872, with 
the right to use it again. 

The phrase, "Remission of Sins" is used in the 
Scriptures interchangeably with pardon and forgiveness , 
and signifies deliverance from the guilt and punish- 
ment of sin. But it is never used in the Bible as 
synonymous with justification, though it is inseparably 
connected with it. Yet they are so distinct in their 
nature, that though they always co-exist and are appli- 
cable to the same person, they are not applicable in the 
same sense ; for it is impossible that an individual should 
be both innocent and guilty at the same time. Justifi- 
cation applies to penitent believers with respect to the 
Law, while remission of sins applies to them with re- 
spect to the Author of the law. The former frees us 
from condemnation, and entitles us to everlasting life, 
the latter merely frees us from the guilt and punish- 
ment of sin. The one respects the claims of justice, 
and regards believers as completely righteous ; the other 



2 REMISSION OF sin -. 

respects the claims of mercy, and regards them as ex- 
ceedingly sinful. Justice demands the punishment of 
the sinner, mercy pleads for his pardon on the terms 
of the Gospel. The obedience of Christ unto death 
answers both demands, giving punishment to justice 
and forgiveness to mercy. " For Christ is the end of 
the law for righteousness to every one that believeth" 
(Rom. 10: 4); and " in whom we have redemption 
through his blood, the forgiveness of sins, according to 
the riches of his grace." (Eph. 1 : 7.) 

Thus the penitent believer is completely righteous as 
he stands accepted in the beloved Son of God, and his 
sins are all washed away through the atoning blood of 
Christ. In the eye of the law, therefore, he is as in- 
nocent as Adam from the hands of his Maker, his sins 
having been imputed to his Surety. In this sense, 
then, the penitent believer is both justified and par- 
doned at the same time, though not in the same sense. 
Considered in and of himself, he is just as unworthy 
as he was before, and he is conscious of the fact ; but 
viewed in Christ, he is as perfect and spotless as an 
angel in heaven. (See Col. 2 ; 10.) Hence we see that 
justification includes remission of sins as the larger cir- 
cle includes the smaller, though they are essentially 
distinct in nature. They are concomitants and always 
• co-exist. Notice, 

I. The Ground or Meritorious Cause of 
Remission. 

1. It is not works of 'righteousness which toe do. If 
it were, then we would have whereof to boast. But 



THE GROUND OF REMISSION. 3 

in the wisdom of God, all boasting is excluded. " For 
by grace are ye saved through faith ; and that (salva- 
tion) not of yourselves, it is the gift of God ; not of 
works, lest any man should boast. For we are his 
workmanship, created in Christ Jesus unto good works, 
which God hath before ordained that w T e should 
walk in them." (Eph. 2 : 8-10.) " Not by works of 
righteousness which we have done, but according to his 
mercy he saved us, by the washing of regeneration, 
and renewing of the Holy Ghost ; which he shed on 
us abundantly through Jesus Christ our Savior ; that 
being justified by his grace, we should be made heirs 
according to the hope of eternal life." (Titus 3 : 5-7.) 
" Therefore by the deeds of law there shall no flesh be 
justified in his sight ; for by the law is the knowledge 
of sin." (Rom. 3 : 20.) Now this necessarily excludes 
baptism as a condition or means of justification and 
pardon, for baptism is a work of righteousness which 
we do. (See Matt. 3 : 15.) What, then, is the ground 
of remission of sins? We answer, 

2. The atoning Sacrifice of Jesus Christ, and nothing 
else. This is the Ground, and the only ground of remis- 
sion. As it is written : " He w r as wounded for our trans- 
gressions, he was bruised for our iniquities ; the chas- 
tisement of our peace was upon him ; and by his stripes 
are we healed." (Isa. 52 : 5.) " Neither is there sal- 
vation in any other, for there is none other name given 
among men, whereby we must be saved." (Acts 4 : 12.) 
" Be it known unto you, therefore, men and brethren, 
that through this man is preached unto you the for- 
giveness of sins." (Acts 13 : 38.) " Being justified 



4 TIIE CONDITIONS OF REMISSION. 

freely by his grace through the redemption that is in 
Christ Jesus." (Rom. 3 : 24.) " For Christ hath once 
suffered for sins, the just for the unjust, that he might 
bring us to God, being put to death in the flesh, but 
quickened by the Spirit." (1 Peter 3 : 18.) 

Such is but a specimen of the uniform teachings of 
the Scriptures on this subject, all going to prove that 
the atoning Sacrifice of Christ is the only ground of the 
remission of sins. Indeed, there never was any other 
ground of pardon and salvation. Abel and Enoch, 
Abraham and Moses, David and all the saved of 
former dispensations looked forward by faith in the 
promises of God to the Savior to come, just as we now 
look bach by faith in the Divine testimony to the same 
Savior who did come. (See Eom. 4 : 3-13; Heb. 11 : 
6-26.) Notice, 

II. The Conditions ok Terms of Remission 

of Sins. 

What are the Conditions of remission? We an- 
swer, Repentance toward God, and Faith in our Lord 
Jesus Christ, including Prayer. These are the con- 
ditions and the only conditions of remission. This 
is evident from the word of God, only a specimen of 
which can be given here. John the Baptist preached 
in the wilderness of Judea, saying: "Repent ye, for the 
kingdom of Heaven is at hand " (Matt. 3:2); and to 
the multitude that came forth to be baptized of him, he 
said, " Bring forth therefore,/nate worthy of repentance ; 
and begin not to say within yourselves, We have Abra- 
ham to our father," etc. (Luke 3: 8.) And Paul says : 



REMISSION OF SINS. 5 

''John verily baptized with the baptism of repentance, 
saying unto the people, that they should believe on Him 
who should come after him, that is, on Christ Jesus." 
(Acts 19: 4.) And our Lord commenced the lesson 
where John left it, and preached the same doctrine. 
When John was put in prison, Jesus came into Gali- 
lee, preaching the Gospel, and saying : " The time is 
fulfilled and the kingdom of God is at hand ; repent 
ye, and believe the Gospel" (Mark 1 : 15.) And the 
Savior included these very conditions of pardon and 
none others, in his final Commission to his chosen dis- 
ciples. (See Matt. 28 : 18-20 ; Mark 16 : 15, 16 ; and 
Luke 24 : 45-47.) 

The Apostles and Evangelists went every-where 
proclaiming the same everlasting Gospel. When 
Jesus first sent them forth among the lost sheep of the 
house of Israel, " they went out and preached that men 
should repent" (Mark 6 : 12.) And when they were 
fully endued with power from on high, they went into 
all the world, and preached the Gospel to every creat- 
ure; "testifying both to the Jews and also to the 
Greeks, repentance toward God and faith toward oar 
Lord Jesus Christ" (Mark 16:15; Acts 20 : 21.) To 
the idolatrous Athenians Paul said : " The times of this 
ignorance God winked at, but now commandeth all men 
every-where to repent" (Acts 17 : 30) ; and to the pen- 
itent jailer at Philippi, Paul and Silas said: " Believe 
on the Lord Jesus Christ, and thou shalt be saved." 
(Acts 16: 31.) 

In all ages and under all dispensations, repentance 
and faith, including prayer, have been the only condi- 



6 CONDITIONS of REMISSION. 

tions of pardon and salvation. Accordingly, Peter 
Bays: "To him (Christ) give all the prophets witness, 
that through his name whomever belicvcth in him, 
shall receive remission of sins." (Acts 10 : 43.) Xow, 
faith alone is mentioned here, but repentance is im- 
plied ; for faith and repentance are correlative terms, 
like husband and wife, or parent and child, and the 
one necessarily presupposes the other. Genuine re- 
pentance always leads to faith in Christ, and faith al- 
ways implies repentance; for both are essential to sal- 
vation. Hence it is that remission of sins is sometimes 
promised on the condition of faith, and sometimes on 
that of repentance ; because they are concomitants, and 
can not exist separate and alone in conversion. When- 
ever, therefore, faith only is expressed, as above, re- 
pentance is implied, and vice versa. As it is written : 
" Except ye repent, ye shall all likewise perish w (Luke 
13 : 3) ; and " he that believeth not, shall be damned." 
(Mark 16 : 16.) 

But this is not true of baptism, or any other overt 
act of obedience. Repentance and faith do not imply 
and involve baptism, nor do they necessarily lead to 
its observance ; for when a penitent sinner believes in 
Christ, and rejoices in a consciousness of pardon, there 
is not, nor can there be, any certainty that he will live 
to be baptized. True, the spirit of universal obedience 
to Christ exists in every believing heart and is essen- 
tial to salvation, but the exercise of that spirit in bap- 
tism and other outward acts of Christian obedience is 
not essential, though it is a duty binding upon all pen- 
itent believers. The penitent thief was saved on the 



TIME AND ACT OF REMISSION. 7 

cross through faith in Christ in answer to prayer, and 
possessed the spirit of obedience, but he was not per- 
mitted to exercise that spirit in acts of Christian obe- 
dience. (See Luke 23 : 39-43.) The same is true of 
many others who have embraced the Savior in a dying 
hour. Now, if it be said that in all such cases God 
takes the will for the deed, w T e answer, that this could 
not be, if baptism were a condition of salvation, like 
repentance and faith ; for every sinner must repent or 
perish, believe or be damned. Hence it is that while 
salvation, including remission, is every-where predicated 
on repentance and faith both separately and together, 
it is nowhere predicated on baptism ; and this proves 
that baptism is not a condition or means of salvation, 
like repentance and faith. Hence it is evident that re- 
pentance and faith, including prayer, are the only con- 
ditions of remission of sins. Notice, 

III. The Time and Act in which Eemission 
is Promised and Obtained. 

When and in what act or exercise is the remission 
of sins promised and actually obtained ? "We answer, 
that it is promised and received the very instant a pen- 
itent sinner believes in the Lord Jesus Christ with all 
his heart, and in that very act, without the intervention 
of man or ceremony. As it is written : " He that 
believeth on Him is not condemned" — that is, he is jus- 
tified and pardoned; "but he that believeth not, is con- 
demned already, because he hath not believed in the 
name of the only-begotten Son of God." (John 
3 : 18.) "Verily, verily, I say unto you, he that hear- 
2 



8 REMISSION OF SINS. 

cth my word and belkveth on Him that sent rac, hath 
etx rlasting life, and shall not come into condemnation ; 
bat is passed from death unto life." (John 5 : 24.) 
Here the remission of sins is necessarily included, and 
baptism is neither expressed nor implied. " And by 
Him all that believe are justified from all things, from 
which you could not be justified by the law of Moses." 
(Acts 13: 39.) Paul here declares, that all who be- 
lieve are justified from all things through faith in 
Christ, and in that very act. And being justified, they 
are also pardoned, for justification necessarily includes 
the remission of sins. 

These and numerous other passages clearly establish 
the fact, that the remission of sins is promised and 
actually received the very moment a penitent sinner 
believes in Jesus Christ, and in that very act, inde- 
pendent of and prior to baptism and all other outward 
acts of obedience. Thus Abraham was justified and 
pardoned centuries before baptism was instituted. As 
it is written : u Abraham believed God, and it was 
imputed unto him for righteousness" or justification. 
(Rom. 4 : 3.) This occurred above forty years before 
God tried the patriarch's faith by requiring him to 
offer up his son Isaac. (See Gen. 22 : 1-14.) And thus 
all true believers are now justified, pardoned and saved. 
What saith the Scriptures ? " To him that worketh 
not, but believeth on Him that justified) the ungodly, his 
faith is counted for righteousness." (Rom. 4: 5.) 

Now the fact that Abraham's faith was counted unto 
him for righteousness, says Paul, " was not written for 
his sake alone, but for as also, to whom it shall be im- 



BIBLE EVIDENCES OF REMISSION. 9 

puted, if we believe on Him who raised up Jesus our 
Lord from the dead." (Rom. 4: 23, 24.) And just 
as no overt act of obedience intervened between Abra- 
ham's faith and justification as a condition of pardon, 
so no outward act intervenes between our faith and 
justification as a condition of remission. It is evident, 
therefore, that faith is the act, and the only act, in. 
Avhich the penitent sinner is justified and pardoned. 
And the experience of all true Christians corroborates 
the Scriptures on this subject. With one voice, they 
all testify that they obtained mercy and enjoyed the 
evidences of forgiveness previous to baptism or any 
other overt act of obedience. True, some imagine 
that they obtained the remission of sins in baptism, 
and they enjoy a delusive peace, like the honest Cath- 
olic in the confessional. Hence it is certain that the 
remission of sins is promised and received the very in- 
stant we believe in the Lord Jesus Christ, and in that 
very act, independent of and prior to baptism and 
every other act of outward obedience. " Therefore we 
conclude," says Paul, " that a man is justified by faith 
without the deeds of law ; " and " it is of faith, that it 
might be by grace, to the end that the promise might 
be sure unto all the seed." (Rom. 3 : 28 ; 4 : 16.) 
Notice, 

IV. Bible Evidences of Remission op Sins. 

And here it should be borne in mind that a change 
of heart, justification, pardon and adoption, are con- 
comitants. Hence the evidences of one are evidences of 
all, for they can not exist separate and alone. 



10 BEMISSION OF Sixs. 

Now the evidences of the remission of sins are of 
two kinds, infernal and external) or those known to us 
by our consciousness, and those known to others by our 
words and actions. And in the order of nature, the 
internal evidences must exist previous to the external, 
just as the tree must first be made good before it can 
bear good fruit. Among the internal evidences of re- 
mission are the following: 

1. Love to God and to his people, " God is love; " 
and hence love is life. By nature we are destitute of 
love to God and love to his people as such; and hence 
we are destitute of spiritual life and enjoyment. As the 
blood is the life of the body, so the love of God is the 
life of the soul ; but sin has corrupted our nature, ex- 
tinguished divine love in our hearts, and separated be- 
tween God and us. Hence, we are dead in trespasses 
and sins, and are by nature children of wrath even as 
others. (See Eph. 2 : 1-3.) But in the new birth, in- 
cluding remission of sins, the disposition of the soul is 
changed and the love of God shed abroad in our hearts 
by the Holy Spirit, and this love begets love to God 
and his people. As it is written : " We love Him, be- 
cause He first loved us." (1 John 4 : 19.) "And ev- 
ery one that loveth Him that begat, loveth him also 
that is begotten of Him." (1 John 5: 1.) Hence John 
adds : " We know that we have passed from death unto 
life, because we love the brethren" (1 John 3 : 14.) 

This love is the bond of Christian union, and the 
soul of all acceptable obedience. (See 1 Cor. 13 : 1-7.) 
It loves itself wherever found, and is the golden chain 
that binds all holy beings to God and to one another. 



BIBLE EVIDENCES OF REMISSION. 11 

But the existence of this love in the heart is kno\yn 
to us only by our consciousness ; we know that we love 
God and his people, because we are conscious of feel- 
ing it; just as we know that we love our friends with 
natural affection. 

2. Peace in believing and joy in hope of everlasting 
glory are internal evidences of the remission of sins. 
u There is no peace to the wicked, saith the Lord." 
(Isa. 48: 22.) It is morally impossible for a condemned 
and guilty sinner to enjoy peace with God. But when 
the penitent sinner believes in Jesus Christ, God for 
Christ's sake, forgives his sins. Pardon is granted 
in heaven, but a consciousness of the fact is instantly 
communicated to the penitent believer by the Holy 
Spirit, who implants love, joy, peace, and other evi- 
dences of remission in the heart. (See Rom. 5:5; 
Gal. 5 : 22, 23.) 

Accordingly, Paul, in speaking of the union of be- 
lievers with Christ by faith, says : " In whom also, after 
that ye believed, ye were sealed with that Holy Spirit 
of promise, which is the earnest of our inheritance." 
(Eph. 1 : 13, 14.) « Therefore," the Apostle adds, " be- 
ing justified by faith, we have peace with God through 
our Lord Jesus Christ ; by whom also w T e have access 
by faith into this grace wherein we stand, and rejoice 
in hope of the glory of God." (Rom. 5 : 1, 2.) And 
as justification includes the remission of sins, this 
peace in believing and joy in hope of future glory, 
spring from a consciousness of pardon and salvation. 

Nor is this a doubtful and new doctrine. It was 
taught by the Prophets and Apostles and by Jesus 



to REMIS8IOK OF BIX. 

Christ himself; and it is experienced in some degree 
by every true believer in Christ. As it is written : 
"And all thy children shall be taught of the Lord, and 
great shall be the peace of thy children." (Isa. 54 : 13.) 
Our Lord quotes and applies this very passage to all 
penitent believers. (See John 6 : 45.) And Peter, in 
speaking of the Christian's faith at the app aring of 
Jesus Christ, says : u Whom having not seen, ye love ; 
in whom, though now ye see him not, yet believing, ye 
rejoice with joy unspeakable and full of glory." " L~nto 
you therefore who believe, he is precious." (1 Pet. 1 : 
8; 2: 7.) 

Xow, all may not experience this peace and joy to 
the same extent at first, nor do any realize them in the 
same degree at all times ; these evidences vary as our 
faith varies; if our faith be weak, they are weak, 
and vice versa. Some experience only rest of soul at 
first, arising from deliverance from conscious guilt and 
condemnation. This, indeed, is all that the Savior 
promises to penitent believers, though he often exceeds 
his promises. Says He to all penitents : " Come unto 
me, all ye that labor and are heavy-laden, and I will 
give you rest." (Matt. 11 : 28.) Here is salvation by 
grace through faith ; and the experience of every gen- 
uine Christian corroborates the Scriptures on this sub- 
ject. And that professor of religion who* never felt any 
measure of this peace and joy, is destitute of true faith 
in Christ, even though he may have been immersed. 

3. A relish for a r nd delight in spiritual things are also 
evidences of the remission of sins. The soul, as well 
as the body, has its appetites and tastes ; its u loves and 



BIBLE EVIDENCES OF REMISSION. 13 

hates." The impenitent sinner has no relish for spir- 
itual things. He has no love for God, no love for 
Christ, no love for holiness ; but, on the contrary, his 
carnal heart is enmity against God ; for it is not sub- 
ject to his law, neither indeed can be, until changed 
by the Holy Spirit. (Rom. 8 : 7.) He despises and 
rejects the blessed Savior, and will not submit to his 
holy reign. (Isa. 53 : 3 ; Luke 19: 14.) Hence he 
enjoys no real pleasure in reading the Bible, in secret 
prayer, in the public worship of God, or in any spiritual 
exercise. But the penitent believer finds his chief de- 
light in spiritual and holy acts and objects. He loves 
God, and desires to love him more ; he loves the Sav- 
ior, and feels him precious to his soul ; he loves ho- 
liness, and longs to be freed from all sin ; he delights 
in the law of God after the inner man, and glories 
only in the cross of Christ ; in short, he delights ia 
reading the Scriptures, in prayer, in praise, in preach- 
ing, and in all holy exercises. His fellowship is with 
the Father, and with his Son Jesus Christ. And 
he can say with the Psalmist : " I am a companion of 
all them that fear God, and keep his commandments." 
And this is the experience of every believer in Christ. 
He may not enjoy equal delight in these things at all 
times, and his spiritual appetite may become vitiated 
for a season, but he is conscious of having tasted that 
the Lord is good and gracious, and he hungers and 
thirsts after righteousness. In his coldest seasons he 
can say with the man whose sight Jesus restored : 
" One thing I know, that whereas I was blind, now I 
see." (John 9 : 25.) 



14 REMISSION OF SINS. 

4. A desire for the salvation of sinners is another 
evidence of the remission of sins. While seeking sal- 
vation, the anxious sinner is wholly absorbed with his 
own lost and helpless condition. But as soon as he 
embraces the Savior, and finds him precious to his 
soul, at once he begins to desire and pray for the sal- 
vation of others. He feels as did David, when he 
exclaimed : " O taste, and see that the Lord is good ! M 
Or he can say with Paul: " Brethren, my heart's de- 
sire and prayer to God for Israel is, that they might 
be saved." (Rom. 10 : 1.) This is the spirit of Him 
who came to seek and to save lost sinners; and "if 
any man have not the spirit of Christ, he is none 
of his." (Rom. 8 : 9.) The converted soul desires 
the salvation of all men, whether enemies or friends, 
but he especially desires the salvation of those who are 
near and dear to him by kindred and social ties. 
Paul earnestly desired and sought the salvation of the 
Gentiles, but he had continual sorrow and great heav- 
iness of heart for his Jewish brethren, his kinsmen ac- 
cording to the flesh. (Rom. 9 : 2.) 

This is both the natural and scriptural order of 
Christian feeling. God makes a divine use of human 
affections. Accordingly, when John the Baptist 
directed Andrew 7 to the Lamb of God, he immediately 
went in search of his own brother Simon and brought 
him to Jesus ; and as soon as Christ bid Philip follow 
him, he at once searched out Nathaniel, and invited 
him to come and see Jesus of Nazareth. (See John 
1 : 35-46.) And this desire is felt in some degree 
by all Christians at times, but it may become verv 



BIBLE EVIDENCES OF REMISSION. 15 

weak. We feel it in proportion to the nearness with 
which we live to God, and the attention we give to the 
subject. 

5. The inward witness of the Holy Spirit is also an 
evidence of the remission of sins. The Holy Spirit 
reproves the unbeliever of sin, of righteousness, and 
of judgment (John 16 : 8), but He comforts the be- 
liever. Said Jesus to his troubled disciples : " I will 
pray the Father, and he will send you another Com- 
forter ; even the Spirit of truth, whom the world can 
not receive." (John 14 : 16, 17.) Accordingly, Paul 
says : " The Spirit itself beareth witness with our 
spirit, that we are the children of God." (Rom. 8 : 
16.) " For ye are all the children of God by faith in 
Christ Jesus." (Gal. 3 : 26.) " And because ye are 
children, God hath sent forth the Spirit of his Son into 
your hearts, crying, Abba, Father." (Gal. 4: 6.) 
And John adds : u He that believeth on the Son of 
God hath the witness in himself" (1 John 5 : 10) ; "and 
hereby w^e know that he abideth in us, by the Spirit 
which he hath given us." (1 John 3 : 24.) 

Now, the Holy Spirit bears witness with our spirit 
by dwelling in our hearts and implanting his holy fruits 
within us. As it is written : " The love of God is shed 
abroad in our hearts by the Holy Ghost which is given 
unto us." " The fruit of the Spirit is love, joy, peace, 
long-suffering, gentleness, goodness, faith, meekness, 
temperance ; " and every true believer is conscious, at 
times, of feeling these sacred influences in his heart. 

6. The spirit of universal obedience to Christ is an- 
other internal evidence of remission of sins. By 

o 



16 REMISSION OF SINS. 

nature, our will is opposed to God's will. As it is 
written: "The wicked are estranged from the womb; 
they go astray as soon as they are born, speaking lies." 
(Ps. 58 : 3.) "The heart is deceitful above all things, 
and desperately wicked; who can know it?" (Jer. 
17: 9.) "And ye will not come unto me, that ye 
might have life." (John 5: 40.) But in the new 
birth, our will is changed and brought into sweet sub- 
jection to the Divine will. In the very act of receiv- 
ing Christ as our Savior, we also submit to him in 
heart as our sovereign. And if properly instructed 
and divinely spared, w r e will w T alk in all his laws and 
ordinances blameless. Accordingly, Jesus says : " If 
ye love me, keep my commandments ; " and " if a man 
love me, he will keep my words." (John 14: 15, 23.) 

Xow the spirit of obedience to Christ is essential to 
salvation, though providential circumstances may pre- 
vent the exercise of that spirit in baptism and other 
outward acts of Christian obedience ; as, for instance, 
in tlie case of the penitent thief on the cross, and in 
that of many others since. Every real believer is con- 
scious of possessing this spirit, and desires to obey 
Jesus Christ. The language of every renewed heart 
is, " Lord, what wilt thou have me to do?" Chris- 
tian experience, therefore, corroborates God's word on 
this subject, and every child of God is a witness for 
Christ to this truth. 

Such, then, are some of the internal evidences of re- 
mission of sins : as love to God and his people; peace 
in believing and joy in hope of everlasting glory ; a 
relish for and delight in spiritual things ; a desire for 



PKACTICAL DEDUCTIONS. 17 

the salvation of sinners ; the inward witness of th'e 
Holy Spirit ; and the spirit of universal obedience to 
Christ. And those who are conscious of possessing 
these internal evidences, should, give the external evi- 
dences. Hence we learn, 

1. That baptism is not a condition or means of the 
remission of sins, like repentance and faith. If it were, 
then there could be no salvation without baptism. As 
God will not accept the will for the deed in regard to 
repentance and faith, so he will not accept the will for 
the deed in regard to baptism, if indeed it be a condi- 
tion or means of remission. 

2. That if baptism were a condition or means of ob- 
taining the remission of sins, then salvation would be by 
works in a necessary sense. Like circumcision, baptism 
is a positive rite, and a work of righteousness which 
we do (Matt. 3: 15); and to make it a condition or 
means of justification and pardon, would involve the 
very error which Paul denounced as " another gospel," 
in Gal. 1 : 6-9. But salvation, including remission, is 
by grace through faith ; and not of works, lest any 
man should boast. (See Eph. 2 : 8, 9.) 

3. That baptism is a symbolic declaration of the re- 
mission of sins, obtained through faith in Jesus Christ. 
In proof of this, see Missile, No. I, pp. 16-25, and 
26-29. Hence we see that baptism merely declares 
and symbolizes the remission of sins, previously ob- 
tained through faith in Christ. In fact, to make bap- 
tism a condition or means of remission, like repentance 
and faith, would suspend the salvation of penitent 
believers upon an act which they could not, if they 



18 REMISSION OF B1JS&. 

would, perform for themselves; for no man can bap- 
tize himself. 

4. That remission of sins is a scriptural qualification 
for baptism. Xo person is a fit subject for baptism 
who is Dot conscious of possessing the internal evi- 
dences of remission ; such as love, joy, peace, and the 
spirit of obedience to Christ. And every one that is 
conscious of feeling these evidences in any degree, 
should at once confess the Savior with the month, and 
put him on by baptism, preparatory to uniting with a 
Gospel church. Confession and baptism are among the 
external evidences of remission, and they develop and 
strengthen the internal evidences. As it is written : 
" They that wait upon the Lord shall renew their 
strength )' and " whoso keepeth his word, in him verily 
is the love of God perfected ; hereby we know that we 
are in him." (John 2 : 5.) 

5. That this view is both reasonable and scriptural. 
AVe have shown that it is scriptural ; and the experi- 
ence of every Christian corroborates the Scriptures on 
this subject. With one voice, the saints of all ages 
testify, that remission of sins is actually obtained by 
faith in Christ and in that very act, independent of all 
external rites. The ground and terms of pardon have 
been the same under all dispensations, while ceremonies 
have changed ; and the internal evidences of remission 
are the same now that they were in the days of Abel, 
Enoch, Noah, and all the saved. To this truth all 
Scripture bears abundant testimony. 



MISSILES OF TRUTH. 



MISSILE NO. I. 
FAITH IN CHRIST AKD VALID BAPTISM; 

WITH 

THE PKACTICAL USES OF BAPTISM. 

Note. — Substance of a Sermon preached in Milan, on Lord's 
Day, November 12th, 1871, at the " West Texxessee Baptist 
Convention," and published by the unanimous request of that 
Body. Hence it retains its original form, with some expansion. 

Maek xvi. 16. — "He that believeth and is baptized 
shall be saved ; but he that believeth not shall be damned." 

Our text is elliptical, and must be interpreted in 
harmony with the Commission as recorded by Matthew 
and Luke. Damnation and salvation here are antith- 
eses, and as the one is consequent on unbelief, so the 
other is consequent on faith ; while baptism is men- 
tioned as the first outward act of Christian obedience, 
and the divinely appointed mode of professing our 
faith in Christ. And as " believeth/- here, necessarily 
implies Christ as the object of faith, so" baptized" nec- 
essarily implies an administrator of the ordinance. 

(19) 



20 fa rni in i 

In the illucidation of this passage, I shall first ex- 
plain Faith in Christ, and then notice Baptism, with its 
Ptadioal Uses. Permit me, then, 

I. Briefly to explain Faith in Christ. And, 

1. What is Faith in Christ? Abstractly considered, 
faith is the belief of testimony, whether human or di- 
vine. Faith in God not only includes the belief of his 
existence, but also confidence in his veracity; whether 
relating to things past (Heb. 11 : 3), to things present 
(Heb. 11:6), or to things future. (Heb. 11 : 7.) And it 
presupposes a knowledge of his character and will. 
Faith in the promises of God combines reliance and 
trust, and inspires hope. 

Faith in Christ is an exclusive reliance on Him for 
salvation, based upon the testimony of Scripture re- 
specting his person and mediatorial work, and prompted 
by a feeling sense of our lost and ruined condition. 
This is that " one faith" by which we are united to the 
"one Lord" and which we formally profess by the "owe 
baptism, 99 (Eph. 4 : 5.) Christ is the object of this faith, 
just as the brazen serpent was the object of sight to 
the bitten Israelites. (John 3: 14, 15; comp. Nam. 

21 : 4-9.) 

Xow faith in Christ is spoken of in different re- 
spects. When spoken of in respect to its author, it is 
called " the faith of God" (Rom. 3:3); in respect to 
its object, it is denominated " the faith of Christ" (Gal. 
2 : 16) ; in respect to its means, it is styled "the word 
of faith" (Rom. 10 : 8) ; in respect to its subjects, it is 
called "the faith of God's elect" (Titus 1 : 1) ; and in 



WHAT IT IMPLIES. 21 

respect to its effects, it is said to be justify ing, purify- 
ing, and saving. (Rom. 5:1; Acts 15:9; text.) This 
faith comes by hearing, and hearing by the word of 
God. (Rom. 10 : 17.) It combines assent with reli- 
ance, belief with trust. 

2. Wliat does Faith in Christ imply ? It necessarily 
implies repentance. In the order of nature, repentance 
precedes faith in Christ, but in the order of time, they 
always coexist in the new birth. Hence repentance is 
said to be "unto life" (Acts 11 : 18) ; because it fits 
the sinner for and leads him to. trust in Christ who is 
" the life/' (John 14 : 6.) As repentance implies con- 
viction of sin, so faith implies repentance for sin ; and 
as repentance can not exist without conviction, so faith 
in Christ can not exist without repentance. This in- 
deed is as reasonable as it is Scriptural. We must be 
brought by repentance to feel our need of Christ, be- 
fore we will trust in him for salvation, just as we must 
feel our need of a physician before we will intrust our 
life in his hands. 

Now, repentance and faith are correlative terms, like 
husband and wife, or father and son ; and, therefore, 
the one necessarily presupposes the other. Hence it 
is that salvation is sometimes promised on the condi- 
tion of repentance alone, and sometimes on that of 
faith, as in our text ; because they are concomitants 
in conversion and both essential to salvation. As it is 
written : " Except ye repent, ye shall all likewise per- 
ish " (Luke 13 : 3) ; and " he that believeth not shall 
be damned." 

Accordingly, the Scriptures uniformly observe this 



22 I'A [ l H [\ I RBI8T. 

order. For instance, John the Baptist preached re- 
pentance (Matt. 3 : 2), "saying unto the people, that 
they should believe on Him who should come after him, 
that is on Christ Jesus." (Acts 19: 4.) And after 
John was put in prison, Jesus came into Galilee, preach- 
ing the same doctrine, and saving: "Repent ye, and 
believe the Gospel." (Mark 1 : 14, 15.) And he re- 
buked the lawyers and Pharisees, because they " re- 
pented not that they might believe." The Apostles 
also went out and preached " that men should repent " 
(Mark 6 : 12); €i testifying both to the Jews and also 
to the Greeks, repentance toward God, and faith toward 
our Lord Jesus Christ." (Acts 20: 21.) And Peter 
unites his testimony with that of " all the prophets" 
in proof of this divine order. (Acts 2 : 38-41 ; 10 : 43.) 
Hence it is evident that faith in Christ implies repent- 
ance. 

Faith also implies prayer. Faith, like repentance, 
is the gift of God so far as the disposition to believe 
is concerned. Xo sinner can repent and believe 
unto salvation without divine help, and that help is 
promised in answer to prayer. Accordingly, Jesus 
says: "So man cau come to me, except the Father 
who hath sent me draw him." (John 6 : 44.) Men 
can not come to Christ of themselves, because they 
will not. (John 5: 40.) The Father draws sinners to 
his Son by his Spirit and truth, in connection with 
preaching, prayer, and personal effort. Hence we are 
told that when A polios came to Corinth, he " helped 
them much who had believed through grace." (Acts 18 : 
27.) And to the Philippians Paul said: "Unto you 



WHAT IT INCLUDES. 23 

it is given in behalf of Christ not only to believe on him, 
but to suffer for his sake. 3 ' (Phil. 1 : 29.) 

To believe in Christ is to receive him as our Savior 
and to trust in him alone for salvation. In order to do 
this we need divine grace, and that grace is promised 
to those only who seek it by penitential prayer. As it 
is written : " Ye shall seek me and find me, when ve 
shall search for me with all your heart." (Jer. 29 : 13.) 
Prayer is the breath of penitence and the voice of faith, 
crying to God for mercy in the name of Jesus. (See 
Luke 18 : 13 ; 23 : 42.) It may be said of every real 
penitent as it was of Paul : "Behold, he iprayeih" 
(Acts 9 : 11.) And the experience of every true 
Christian corroborates the Scriptures on this subject. 
Hence we see that faith in Christ necessarily implies 
prayer, as well as penitence; and the professor of re- 
ligion that never prayed for salvation previous to 
baptism is yet in the gall of bitterness and bond of 
iniquity. 

3. What does Faith in Christ include ? It evidently 
includes belief as its basis. Belief sustains to faith a 
relation similar to that which conviction sustains to re- 
pentance ; and as repentance can not exist without con- 
viction, so faith can not exist without belief. But be- 
lief may and often does exist without faith in Christ ; 
for "the devils also believe and tremble" (James 2: 
19) ; and wicked men, like Agrippa, believe the truth 
of Scripture, and yet continue in sin. Indeed, no sin- 
ner can or will repent and seek salvation, unless he 
"believes that God is, and that he is a rewarder of 
them that diligently seek him." (Heb. 11 : 6.) This, 



24 FAITH IN CHRIST. 

however, docs not constitute faith in Christ ; it is only 
the basis of faith, as it is also of repentance. The mere 
belief, therefore, that " Jesus Christ is the Son of God," 
is not the whole of faith in Him, though it is neces- 
sary to it. It is one thing to believe in regard to 
Christ and quite another thing to believe in him. 
Faith is much more than the belief of this fundamen- 
tal truth ; it has Christ for its object, and unites the 
consent of the heart with the assent of the mind; as 
in Acts 8: 37; Rom. 10: 9, 10; etc. As it is not 
the mere belief that a man is a skillful physician, but 
the act of committing our case into his hands and sub- 
mitting to his treatment, that brings relief to the body: 
so it is not the mere belief that Jesus is the Christ the 
Son of God, but the act of receiving and submitting 
to him as our Savior and Sovereign, that brings sal- 
vation to the soul. This indeed is both reasonable and 
scriptural. 

Accordingly, the Scriptures never speak of belief as 
synonymous with faith in Christ, except when it is con- 
nected with the prepositions " in" " on" or " upon" 
expressed or implied, embracing the ideas of confidence, 
reliance, submission, and trust; as in John 3: 16; Acts 
16 : 31 ; Eph. 1 : 13 ; and in our text. Faith is the only 
receiving act of the soul ; and in the very act of receiv- 
ing Christ as our Savior, we also submit to him as our 
Sovereign. In this act our will becomes entirely sub- 
missive to the Divine will, and hence we enjoy peace 
with God and rest of soul. Receiving Christ, there- 
fore, is made the turning point of salvation (John 1 : 
12); and hence when we are baptized "in the name 



WHAT IT IMPLIES. 25 

of Jesus Christ," we formally profess our faith in and 
subjection to him as our Savior and Sovereign. 

Faith in Christ not only includes belief as its basis, 
but it also includes the internal evidences of its own 
existence; such as love, joy, peace, and the spirit of 
obedience to Christ. These and other fruits of the 
Holy Spirit are known to us by our consciousness, and 
this indeed is the only certain evidence r of their exist- 
ence in the heart ; all other evidences being merely cir- 
cumstantial and inferential. Thus the Holy Spirit 
bears witness with our spirit that we are the children 
of God. (Rom. 8 : 16.) And thus " he that believeth 
on the Son of God hath the witness in himself" (1 John 
5: 10), of which every believer is conscious at times. 
True, in some cases, as in my own, these evidences are 
very weak at first, owing to the weakness of our faith, 
but they can not exist in any measure in an unbeliev- 
ing heart. All these internal evidences of faith in 
Christ may not be felt at once, nor are any of them 
enjoyed to the same extent at all times, but no one evi- 
dence can exist in any heart, for a moment without the 
Spirit from which they all spring. 

But as every genuine emotion has its counterfeit, we 
must test our feelings by the word of God. No experi- 
ence is to be trusted that does not accord with the Script- 
ures. What, then, are the Bible evidences of faith in 
Christ? Peter answers: "Whom having not seen, ye 
love; in whom, though now ye see him not, yet be- 
lieving, ye rejoice with joy unspeakable and full of 
glory." (1 Pet. 1 : 8.) " Unto you therefore who be- 
lieve, he is precious." (1 Pet. 2 : 7.) Paul answers : 



1 All H IN ( EIRIST. 

M Therefore being justified by faith we have peace with 
God through our Loro! Jesus Christ; by whom also we 

ha\t 38 by faith into this grace wherein ye stand, 

and rejoice in hope of the glory of God." (Rom. 5 : 

1, 2.) John also answers: u We know that we have 
sed from death unto life, because we love the breth- 
ren." (1 John 3 : 14.) And Jesus answers : ~ If any 
man love me, he will keep my words/' (John 14 : 
23.) That is, he has the xcill to obey Christ in all 
things. 

Xu\v ; these are among the Scriptural evidences of 
faith; and all those who are conscious of possessing 
them in any degree, should confess Christ with the 
mouth and put him on by baptism. Thus the internal 
evidences are developed and strengthened. Accord- 
ingly, Jesus invites all those who " labor and are 
heavy-laden ; ' to come unto him, with the promise that 
he will "give them rest" — i. e., save them by grace 
through faith (Eph. 2: 8); and having received this 
rest as a gracious gift, he directs them to take his 
"yoke'' upon them, and learn of him with meek and 
lowly hearts, that they may find an increase of this rest 
unto their souls. (Matt 11 : 28-30.) It is evident, 
therefore, that faith in Christ includes belief as its 
basis, and also the conscious evidences of its own exist- 
ence in the heart. In fact, no person can certainly 
know that he believes in Christ, except by his consci- 
ousness of the fact; for faith is both a mental and 
moral exercise. (See Gal. 5 : 6.) 

Hence we see what faith in Christ is. what it im- 
plies, and what it includes. It embraces the whole of 



WHAT IT INCLUDES. 27 

those exercises which constitute Christian experience in * 
its beginnings. Salvation is by grace through faith, 
without works; and both penitence and prayer are 
necessary to faith in Christ as means to an end. All 
applicants for baptism and church-membership, there- 
fore, should be required to bring forth "fruits meet " 
for repentance, to justify us in receiving them as be- 
lievers in Christ. God in his wisdom and goodness 
has suspended the blessings of salvation upon faith 
alone (not faith by itself), without baptism or any 
other work of righteousness which we perform ; and 
" it is of faith, that it might be by grace, to the end 
that the promise might be sure to all the seed." (Rom. 
4 : 16.) It is so in our text, and throughout the Bible. 
All that precedes faith is necessary to dispose and ena- 
ble the sinner to believe in Christ with the heart unto 
righteousness; and such faith brings immediate salva- 
tion, without the intervention of man or ceremony. 

Having thus briefly explained Faith in Christ, let 
us notice, 

II. Baptism, with its Practical Uses. 

This is a Baptist convention, and it is always proper 
on such occasions to present our distinctive doctrines 
and practices. Yet I am aware that there is a prevail- 
ing prejudice even among Baptists against preaching on 
baptism, owing partly to the unfortunate differences on 
the subject, and partly to the intemperate manner in 
which it is sometimes discussed ; and this ill-founded 
prejudice greatly trammels our ministers. But the 
very fact that such differences exist among Christians 



28 BAPTISM A PART OF THE GOSPEL. 

renders it the more necessary that the subject should 
be frequently and kindly treated. Baptism is an im- 
portant part of the Gospel, found in almost every re- 
corded discourse of our Lord and his apostles; and, 
therefore, it ought to be preached in its relative propor- 
tions by all our ministers. Nor should any Baptist 
minister apologize or ash pardon for preaching this 
part of God's word. Indeed, Baptists are the only 
people who dare present the whole truth on this sub- 
ject ; and no Baptist minister can neglect this duty, 
and have a conscience void of offense toward God and 
men. 

It is not my object at present, however, to preach a 
regular sermon on baptism, but simply to show its 
practical uses. Suffice it then to say, that baptism is 
immersion and nothing else. As there is but " one 
Lord " and " one faith/' so there is but "one baptism" 
and that immersion, as all practically admit. The 
very word selected by the Holy Spirit to denote bap- 
tism, means to dip or immerse^ and never to sprinkle 
or pour. In the language of Dr. Charles Anthon, 
late professor of languages in Columbia College, N. 
Y., we say : " The primary meaning of the word is 
to dip or immerse, and its secondary meanings, if it 
ever had any, all refer in some way or other to the 
same leading idea; sprinkling and pouring are entirely 
out of the question." (See Introd. to Stuart on Bap. y 
p. 7.) Now keo means to pour, and rantizo to sprinkle, 
but neither of these words is ever employed to denote 
baptism. Says John Calvin: "The very word bap- 
tize signifies to immerse; and it is certain that immer- 



BAPTISM MORE THAN IMMERSION. 29 

sion was the practice of the ancient church." (See In-, 
stitutes of Religion, vol. 2, bk. 4, chap. 15, sec. 19, p. 
491, by Allen.) 

Moreover, the circumstances and places where bap- 
tism was administered imply immersion. TVe are told 
that the people resorted to rivers and large confluxes 
of water, and were baptized u in Jordan " (Matt. 3 : 5, 
6) ; " in the river of Jordan " (Mark 1 : 5) ; and u in 
Enon, near to Salim, because there was much water 
there" (John 3: 23). The modern supposition that 
multitudes of men and women would travel for many 
miles and then go down into the river, merely to have 
a few drops of water sprinkled upon their foreheads, 
is simply ridiculous. We are at a loss to know how 
any intelligent Christian can believe such a suppo- 
sition ! 

Then, the figures used by the inspired writers to 
represent baptism necessarily require immersion ; as, 
for instance, a burial, resurrection, planting, etc. (See 
Rom. 6: 1-5; Col. 2: 12.) Nothing but immersion 
can correspond to these figures. 

In addition to this, we are expressly told that our 
Lord was baptized " in Jordan," and then came up 
straightway out of the water (Mark 1 : 9, 10) ; and 
that he was then publicly owned as the Son of God. 
(Matt. 3: 13-17.) These facts, recorded by inspira- 
tion, speak for themselves, and all combine to prove 
that immersion and immersion alone was practiced by 
John the Baptist, by the Savior, and by the apostles 
and evangelists. 

But baptism is much more than immersion. It 



30 VALID BAPTISM. 

necessarily includes four things, at least, viz.: 1. A 
Scriptural Mode — immersion in water into the name 
of the Trinity ; 2. A Scriptural Subject — a penitent 
believer; 3. A Scriptural Design — not in order to ob- 
tain pardon, but in declaration of the fact; and 4. A 
Scriptural Administrator — a regularly ordained minis- 
ter of the Gospel. The want of any one of these 
four essentials invalidates the ordinance, and renders 
it null and void. Our baptism embraces these four 
particulars, as all practically admit; and such baptism 
can be obtained only at the hands of an ordained 
Baptist minister ; for none others have authority from 
a Gospel church to administer the ordinance. With 
these general remarks, we proceed to show the PRAC- 
TICAL Uses of Baptism. Among its practical uses 
we may mention the following : 

1. Baptism is a formal and practical profession of 
faith in and submission to the Holy Trinity. 

As it is written: "Go ye therefore, and teach all na- 
tions, baptizing them in (eis into) the name of the 
Father, and of the Son, and of the Holy Ghost." 
(Matt. 28 : 19.) That is, make disciples by teaching 
all nations ; and then baptize these disciples on a pro- 
fession of their faith in and subjection to the Triune 
God, Father, Son, and Holy Spirit As before re- 
marked, in the very act of receiving Christ as our 
Savior, we also submit to him in heart as our Sov- 
ereign ; and in our baptism we formally and practi- 
cally profess both facts. Hence baptism in the name 
of Jesus Christ is equivalent to baptism in the name 
of the Trinity ; " for in Him dwelleth all the fullness of 



ITS PRACTICAL USES. 31 

the Godhead bodily." (Col. 2 : 9.) And this indeed ' 
accounts for the fact, that we have no record of the 
Apostles and Evangelists ever using the full formula 
as given by Matthew. It is simply said that they bap- 
tized " in the name of the Lord Jesus " (Acts 8 : 16); 
"in the name of the Lord" (Acts 10 : 48); and not 
expressly in the name of the Trinity. 

Now, baptism merely in the name of the Father and 
of the Holy Spirit would not be Scriptural and valid ; 
for the ordinance always has direct reference to Christ 
and his mediatorial work, and is one of the three 
standing witnesses to his Sonship. As it is written : 
" There are three that bear witness on earth, the Spirit, 
and the water, and the blood ; and these three agree in 
one." (1 John 5:8.) That is, the Holy Spirit bears 
witness in the heart of every believer, while Bap- 
tism and the Supper bear witness to the death, burial, 
and resurrection of Christ ; and these three witnesses 
agree in one harmonious testimony that Jesus Christ 
is the Son of God. But while baptism always has nec- 
essary reference to Christ and his mediatorial work, it 
also bears witness to the great doctrine of a Trinity 
of equal Divine Persons in the Unity of the Godhead ; 
and hence, by the very act of being baptized into the 
name of the Father, and of the Son, and of the Holy 
Ghost, w r e formally and practically profess our faith 
in and submission to the Holy Trinity. And this 
fundamental truth is necessarily implied in our text. 

2. Baptism is a formal and public induction into the 
visible kingdom of Christ. 

In reply to Nicodemus, "Jesus answered, Verily, 
4 



32 VALID BAPTISM 1 . 

verily, I say unto thee, except a man be born of water 
and of the Spirit, he can not enter into the kingdom 
of God." (John 3 : 5.) That the kingdom spoken of 
here means the visible kingdom of Christ, is clearly 
implied in verse 12, where Jesus says : " If I have told 
you earthly things" — i. e. things existing on the earth, 
" and ye believe not, how shall ye believe, if I tell you 
heavenly things?" Xow, Xieodemus could not have 
been ignorant of the fact, that baptism was necessary 
to admission into Messiah's kingdom on earth, for 
"Jerusalem, and all Judea, and all the region round 
about Jordan," had just been thus inducted into it by 
John the Baptist. (Matt. 3 : 5, 6.) But he was ev- 
idently an unregenerate man, though an anxious in- 
quirer, and, like many others, imagined that he could 
" enter into " and enjoy that kingdom merely by bap- 
tism and hereditary descent. (See Matt. 3 : 7- ( J ; 
Luke 3 : 7-9 ; John 3 : 7-9.) And being a Teacher of 
Israel, he was culpably ignorant of the nature of 
Christ's kingdom, and the necessity of the new birth — 
doctrines clearly taught in the Old Testament Script- 
ures ; and, therefore, Jesus rebuked him, saying: ''Art 
thou a Master (or Teacher) of Israel and knowest not 
these things?" (Yer. 10.) 

Accordingly, Dr. C. H. Toy, Professor in the " South- 
ern Baptist Theological Seminary," in an able article 
on " Jewish Pkoselyte Baptism," says : u Xicode- 
mus, then, must have known of John's preaching and 
baptism, since as a member of the Sanhedrim (John 
7 : 50), he shared in the interest which the Baptist ex- 
cited, and must have been acquainted w T ith the report 



ITS PRACTICAL USES. 33 

of the embassy. He probably held John to be a re- 
former, who in the spirit of the old prophets and with 
a Messianic feeling called the people to a much needed 
repentance and purity, which he symbolically expressed 
by an immersion. Our Lord's words " born again " 
summed up a great mass of teaching in the Old Tes- 
tament; and a truly spiritually minded Jew ought to 
have laid hold of the thought as a key to the inter- 
j)retation of much that he had as yet only partially 
comprehended. Certainly a " master in Israel/' a 
leader in sacred studies, ought to have done this ; and 
Christ with right expresses surprise at his inability to 
do it. £wcodemus, on the other hand, was too much 
under the influence of the superficial external interpre- 
tation of his times to lay hold decidedly of the deeper 
spiritual meaning. It is possible that in the phrase 
" born of water and of the Spirit " (verse 5), water re- 
fers to baptism." (See Baptist Quarterly for July 1872, 
pp. 316, 317.) 

Accordingly, in the 3d verse, our Lord taught Xic- 
odemus that a man must be u born again" in order to 
" see " or enjoy the kingdom of God, which consists of 
" righteousness, and peace, and joy in the Holy Ghost w 
(Rom. 14 : 17) ; and in the 5th verse, he explained how 
this spiritual birth was effected, namely, by the word of 
God (1 Pet, 1 : 23), and the Holy Spirit (ver, 8) ; and, 
using "water" to denote the truth and its effects, as 
in Isa. 35 : 6 ; 55 : 1 ; Zach. 14:8; Eph. 5 : 26, he 
also alluded to baptism as the initiatory rite by which 
the regenerate formally and publicly " enter into " his 
kingdom on earth, and become qualified for church- 



34 VALID BAPTISM. 

membership. This is the obvious meaning of the pas- 
sage, and it harmonizes with the teachings of the New 
Testament on this subject. Yet it should be remem- 
bered that baptism is not mentioned here ; it is merely 
referred to incidentally. Xor is it essential to entering 
the kingdom of glory, that a man should formally enter 
into the kingdom of grace by baptism, though it is 
the first public duty of the regenerate to submit to the 
ordinance. 

NoWj God does two things for us in the New Birth : 
he changes the heart, and cleanses us from sin ; and 
both of these facts are clearly revealed in the Old and 
New Testaments. (See Dent 2 : 28, 29; 31 : 6 ; Jer. 
4 : 4 ; 9 : 26 ; Ezek. 36 : 25-27 ; and Rom. 2 : 28, 29 ; 
1 Cor. 6:11; Phil. 3:3; Col. 2:11; Heb. 8 : 10-12.) 
And throughout the Scriptures, a change of heart is 
ascribed to the Holy Spirit, and never to the blood of 
Christ; while justification, including pardon, is as- 
cribed to the blood of Christ, and never to the Holy 
Spirit. This fact sheds light upon the passage under 
consideration. As water is a cleansing element, it is a 
fit emblem of the cleansing blood of Christ; and as we 
come in contact with that blood by faith, and as faith 
comes by hearing, and hearing by the word of God 
(Rom. 10: 17), so by metonomy, water is here used to 
denote the truth by which we believe, with an allusion 
to baptism as the ordinance of initiation into Messiah's 
kingdom. Hence we see that baptism is a formal 
and public induction into the visible kingdom of 
Christ, and a necessary qualification for church-mem- 
bership. 



ITS PRACTICAL USES. 35 

3. Baptism is a symbolic declaration of the remission 
of sins, obtained through faith in Christ. 

This is evident from Acts 2 : 38. Under the 
preaching of Peter, attended by the Holy Spirit, that 
vast multitude were " pricked in their heart n — i. e. 
pungently convicted of their sins, " and said to Peter 
and to the rest of the apostles : Men and brethren, 
what shall we do ?" verse 37. "Then Peter said unto 
them, Repent, and be baptized every one of you in the 
name of Jesus Christ, for the remission of sins," etc. 
And here the question arises : What did Peter direct 
and require these anxious inquirers to do, in order to 
obtain the remission of their sins? We answer, 

(1.) That he expressly commanded them to " repent" 
Repentance is an indispensable condition of remission, 
as all admit. There is no alternative to any sinner but 
repentance or perdition. As it is written : Ezek. 18 : 
30 ; Luke 13 : 3, 5 ; 2 Pet, 3 : 9. 

(2.) Peter also required them to believe in Jesus 
Christ by necessary implication. This is evident from 
the relation subsisting between repentance and faith as 
associate graces and correlative terms. They necessa- 
rily imply and presuppose each other, and both are 
essential to salvation. Hence it is that the blessings 
of salvation are sometimes promised on the condition 
of one, and sometimes on that of the other, for they 
are concomitants and always exist together at the 
moment of pardon. 

This is further evident from verse 41 : u Then they 
that gladly received his word were baptized," etc. 
That is, when they repented of their sins and believed 



36 VALID BAPTISM, 

in Jesus Christ, and rejoiced in the consciousness of 
pardon, then, and not till then, were they baptized on 
a profession of their faith in and subjection to Him as 
their Savior and Sovereign. 

And this is still further evident from the phrase, 
"in the name of Jesus Christ" which always implies 
faith in and subjection to him. In proof of this, see 
Acts 3: 6, 16; 1 Cor. 6: 11, etc. 

(3) Peter also enjoined Prayer as a necessary means 
of obtaining salvation, including the remission of sins. 
In quoting from the prophet Joel, the apostle said in 
this memorable sermon : u And it shall come to pass, 
that whosoever shall call on the name of the Lord 
shall be saved," Acts 2: 21. And the apostle Paul 
enjoined the same duty upon all men more than twenty- 
five years after the day of Pentecost. (See Rom. 10 : 
11—13.) Penitential and believing prayer is an indis- 
pensable means of obtaining salvation. In fact, no 
sinner can repent and believe unto salvation without 
prayer ; nor can any sinner be saved without repent- 
ance, faith, and prayer. All genuine Christians are 
living witnesses to the truth of God's Word on this 
subject. 

Hence it is clear that Peter directed and required 
that convicted multitude to repent, believe, and pray, 
in order to obtain the remission of their sins. But 
another question comes up here : What is the relation 
of baptism to the remission of sins in this passage? 
Did Peter enjoin baptism as a condition or means of 
obtaining remission, as he did repentance, faith, and 
prayer? We answer most emphatically, that he did 



ITS PRACTICAL USES. 37 

not. The passage itself, the context, and the uniform 
teaching of Peter, as well as the tenor of Scripture, 
disprove it. "We remark, 

(1.) That the syntax of this passage disproves the 
doctrine of baptismal remission. We boldly affirm 
that Peter does not here or elsewhere make repentance 
and baptism sustain the same relation to the remission 
of sins. He does not say, " Every one of you repent 
and be baptized in the name of Jesus Christ, for the 
remission of sins," but he does say, "Repent ye, and 
let every one of you (?. e. ivho repents) be bapAized in the 
name of Jesus Christ, for the remission of sins." The 
command to "repent" here, is wholly independent of 
the command to " be baptized" and is urged on entirely 
different grounds. The two verbs can not be construed 
together. Metanoesate is active voice, second person, 
plural number, and has ye understood for its nomina- 
tive, referring to all the inquiring multitude. Baptis- 
theto is passive voice, third person, singular number, 
and has "every one" for its nominative, referring only 
to such of that multitude as should repent. The 
verbs, therefore, do not and can not take the same nom- 
inative, and hence are entirely independent of each 
other, as every grammarian will admit. 

Now, the duty to " repent" is here enjoined upon the 
w T hole multitude, on the ground of universal obligation, 
as in Luke 13:3; Acts 17 : 30 ; 20 : 21 ; 2 Pet. 3 : 
9 ; but the duty to " be baptized " is enjoined upon 
such only of that multitude as obeyed the first com- 
mand. This interpretation of the passage is in perfect 
harmony with the tenor of Scripture on this subject. 



oC5 VALID BAPTISM. 

Baptism is binding only on penitent believers. Accord- 
ingly, it is said in verse 41 : " Then they that gladly 
received his word were baptized." And this view is 
strengthened by the fact, that sinners are nowhere in 
the New Testament commanded to repent " in the 
name of Jesus Christ." (See Matt. 3: 2; Mark 1: 
15 ; Luke 13 : 5 ; Acts 3 : 19 ; 26 : 20.) But baptism 
is every-where enjoined in His name, as in Acts 2 : 38 ; 
8:16; 10 48; 19:5; Rom. 6:3; Gal. 3:27. 
Hence it is manifest from this passage itself, that Peter 
did not enjoin baptism as a condition or means of 
obtaining the remission of sins, in the sense that he 
required repentance, faith, and prayer. 

(2.) The context confirms this interpretation of the 
passage. Peter, having boldly preached a crucified, 
risen, and exalted Savior, commanded the ino^iiring 
multitude to repent, believe, and call upon God for 
mercy, with the promise that all those who complied 
with these conditions should receive the remission of 
sins, and the gift of the Holy Ghost. (See verses 21- 
40.) " Then they that gladly received his word were 
baptized," etc. (Verse 41.) That is, they repented 
of their sins, believed on the Lord Jesus Christ, and 
rejoiced in the consciousness of pardon and reconcilia- 
tion before they were baptized "in the name of Jesus 
Christ," declaratory of the remission of their sins. 
Now, every unbeliever is condemned already, and is 
conscious of the fact (John 3: 18, 36), and no con- 
demned sinner can enjoy peace with God; "for there 
is no peace to the wicked, saith the Lord." (Isa. 48 : 
22 ; comp. Rom. 3 : 17.) It is evident, therefore, that 



ITS PRACTICAL USES. 39 

these persons were justified, pardoned, and saved, be-" 
fore they were baptized and added to the church. 

(3.) The uniform teaching of Peter corroborates these 
views of the passage. For instance, in opening the 
door of faith to the Gentiles at the house of Cornelius, 
the apostle said : " To him (Christ) give all the proph- 
ets witness, that through his name whosoever believeth 
in him shall receive remission of sins." (Acts 10 : 43.) 
Here, from the very nature of the case, baptism is 
neither expressed nor implied as a condition or means 
of remission, for none of the Old Testament prophets 
knew any thing about baptism. The silence of the 
grave rests upon the subject of baptism in the Old 
Testament Scriptures. Yet Peter here unites his in- 
spired testimony with that of " all the prophets," in 
witness of the fact, that " whosoever believeth " 
in Christ "shall, receive remission of sins." 
And let it be remembered, that Peter and " all the 
prophets " still "give witness" to this fundamental 
truth, for the verb "give" here, is in the present 
tense. 

Now this interpretation of the passage is fully sus- 
tained by Peter's own account of the conversion of 
Cornelius and his friends. (See Acts 11 : 18 ■ 15 : 7- 
11.) Here all the apostles and brethren at Jerusalem, 
after hearing Peters explanation of the matter, " glo- 
rified God, saying : Then hath God also to the Gen- 
tiles granted repentance unto life;" while Peter him- 
self testified, saying : "And God, who knoweth the 
hearts, bare them witness, giving them the Holy 
Ghost, even as he did unto us, and put no difference 
5 



4" VALIi 

between as and them, purifying Uu 

And Peter assigned as I son why Cornelius and 

"all them who heard the word ,J should be baptL 

that they had already received "the Holy Gh ~ 

did the believing Jews on the Day of PenteooBt (Acts 

10: 47.) 

Hence, it is evident from the syntax of this passage, 
and from the context, and from Peter's uniform teach- 
ing, that he did not make baptism a condition or means 
of obtaining the remission of sins, as he did repentance, 
faith, and prayer. 

Yet there is a sense, and an important sense, in 
which baptism is "for " the remission of sins ; not in- 
deed in order to obtain it, but in order to declare and 
symbolize the fact. Borh baptism and the Lord's Sup- 
'per are symbolic ordinances, and they are " for " the 
remission of sin in precisely the same sense. Jesus, 
in speaking of the wine, says : (i This is my blood of 
the new testament, which is shed for many, for the re- 
ion of sins.'' (Matt. 26 : 28.) That is, the wine is 
the divinely appointed symbol of Christ's blood, which 
was shed for the remission of sins ; and as often as we 
drink this wine, we symbolically exhibit that blood, by 
faith in which our sins are actually remitted. Just so 
it is with baptism. It is the appointed symbol of the 
same atoning blood, and in the very act of being bu- 
ried with Christ by baptism into death and raised again 
in the likeness of his resurrection, we symbolically de- 
clare the fact that our sins have been remitted through 
faith in that blood which cleanseth us from all sin. 
(1 John 1:7.) 



ITS PRACTICAL USES. 41 

Now, the preposition eis, here rendered "for the re- 
mission of sins/' is elliptical, and must always be in- 
terpreted in accordance with its connection. When eis 
has respect to the shed blood of Christ, it means in 
order to procure the remission of sins ; but when it 
has respect to the sacramental wine, it means in order 
to exhibit or symbolize that blood. So when eis has 
respect to repentance, it means in order to obtain the 
remission of sins ; but when it has respect to baptism, it 
means in order to declare, or symbolize the fact. And 
in the phrase " for the remission of sins," in Acts 2 : 
38, eis evidently combines both meanings, as it does in 
Matt. 26 : 28 ; in respect to " repent," it means in order 
to obtain remission, and in respect to " be baptized," it 
means in order to declare the fact. 

Baptism, in this passage, sustains a relation to re- 
pentance, implying faith, similar to that which it sus- 
tains to faith, implying repentance, in Mark 16 : 16; 
and in both passages baptism is mentioned, not as a con- 
dition or means of pardon and salvation, but merely as 
the first outward act of obedience required of penitent 
believers, and the divinely appointed mode of profess- 
ing their faith in and submission to the Lord Jesus 
Christ. Like the Lord's Supper, baptism simply de- 
clares and symbolizes existing facts, and the one is no 
more a condition or means of the remission of sins than 
the other. This was true of all the symbolic rites of 
the Mosaic ritual, and the Jews so understood our Lord 
and Peter in regard to the Supper and Baptism. They 
were accustomed to use the sign for the thing signified 
and often represented the sign as doing, what the thing 



42 VALID BAPTISM. 

signified had already done; as, for example, the Pass- 
over, healing the leper, etc. 

Certain it is that eis can not be rendered in order to 
obtain the remission of sins in respect to baptism here, 
without conflicting with all parallel passages. The fol- 
lowing are all the passages in the New Testament where 
baptism and eis are in exactly similar connection to that 
in Acts 2 : 38, and not one of them will allow of being 
so rendered. Let us briefly examine these passages and 
test this fact. Take, 

(1.) Matt. 3: 11. "I indeed baptize you with water 
eis (in order to obtain) repentance." 

(2.) Matt. 28 : 19. " Baptizing them eis (in order to 
obtain) the name of the Father," etc. 

(3.) Mark 1 : 9. "Jesus came from Nazareth of Gal- 
ilee, and was baptized of John eis (in order to obtain) 
Jordan." 

(4.) Acts 8: 16. "Only they were baptized eis (in 
order to obtain) the name of the Lord Jesus." 

(5.) Acts 19 : 3. " We were baptized eis (in order 
to obtain) John's baptism." 

(6.) Acts 19:5. " When they heard this they were 
baptized eis (in order to obtain) the name of the Lord 
Jesus." 

(7.) Rom. 6 : 3, 4. " Know ye not, that so many of 
us as were baptized eis (in order to obtain) Jesus Christ, 
were baptized eis (in order to obtain) his death ? There- 
fore we are buried with him by baptism eis (in order to 
obtain) death." 

(8.) 1 Cor. 1: 13. " Were ye baptized eis (in order 
to obtain) the name of Paul ? " 



ITS PRACTICAL USES. 43 

(9.) 1 Cor. 1 : 15. "Lest any should say that I had 
baptized eis (in order to obtain) mine own name." 

(10.) 1 Cor. 10 : 2. "And were all baptized eis (in 
order to obtain) Moses in the cloud and in the sea." 

(11.) 1 Cor. 12 : 13. " For by one Spirit are we all 
baptized eis (in order to obtain) one body." And, 

(12.) Gal. 3 : 27. " For as many of you as have been 
baptized eis (in order to obtain) Christ, have put on 
Christ." 

Hence we see that this rendering of eis in connection 
with baptism, makes nonsense of all these passages, 
and yet they are precisely similar in construction to 
Acts 2 : 38. Now, if eis, here rendered "for the re- 
mission of sins," means in order to obtain remission, 
in respect to baptism, then it is clearly an exception to 
all parallel passages in the New 7 Testament, and Peter 
is justly chargeable with using the preposition here in 
a sense entirely different from that which any similar 
passage will admit; and that, too, on the day of Pen- 
tecost, when he was instructing a vast multitude of 
anxious inquirers as to what they must do to be 
saved, and prescribing the terms of salvation for a lost 
and ruined world to the end of time. The conclusion, 
therefore, forces itself upon us, that in order to obtain 
the remission of sins, is not the correct translation of 
eis in respect to baptism in this passage. The force of 
eis in this and all similar passages, is merely to express 
what the baptized declaimed and professed by baptism, 
and not what they obtained. It is evident, therefore, 
that the force of eis in respect to baptism here, is not 
in order to obtain the remission of sins, but simply to 



44 VALID BAPTISM. 

declare and .symbolize the fact. Baptism, then, is a 
symbolic declaration of remission, previously obtained 
through faith in Christ. 

4. Baptism is an emblematic washing array of sins, 
obf aiiied through faith in the blood of Christ. 

This fact is clearly set forth in Acts 22 : 16. "And 
now why tarriest thou ? Arise, and be baptized and 
wash away thy sins, calling on the name of the Lord." 
The Scriptures every-where teach that it is the blood 
of Christy and that alone, which really washes away 
sins, and that penitent sinners come in contact with that 
blood at the very instant and in the very act of faith in 
Jesus Christy independent of and prior to baptism and 
all other outward acts of obedience. As it is written : 
"The blood of Jesus Christ His Son cleanseth us from 
all sin." (1 John 1 : 7.) "Whom God hath set forth to 
be a propitiation through faith in his blood, to declare 
his righteousness for the remission of sins," etc. (Rom. 
3 : 25.) "Unto him that loved us, and washed us from 
our sins in his own blood." (Rev. 1 : 5.) And it is the 
blood of Christ and nothing else, that "purges the con- 
science from dead works to serve the living God." 
(Heb. 9 : 14.) 

Thus Paul's conscience was purged from dead works, 
and thus his sins were actually w T ashed away, as he him- 
self plainly teaches. (See Rom. 4:3;6:23;5;1,2; 
Gal. 2: 16; Phil. 3: 8, 9.) Now, as the blood of 
Christ really purged the conscience of Paul from dead 
works and washed away his sins, the question nat- 
urally arises here : In what sense was his sins washed 
away by baptism ? We unhesitatingly answer that they 



ITS PRACTICAL USES. 45 

were washed away emblematically, and in that sense 
only. Baptism is a most significant ordinance. While 
its action symbolizes the burial and resurrection of 
Christ and our union with him in them by faith, its 
element symbolizes that cleansing from sin, which we 
experience by faith in his blood. When we believe in 
Jesus Christ with all the heart, at that moment and 
in that act, our sins are really remitted or washed 
away, and we are conscious of the fact ; and when we 
are baptized on a profession of that faith, our sins are 
emblematically washed away. The former is the real- 
ity, the latter is the symbol. In the former, Christ 
washes us in his own blood ; in the latter, we wash 
our-selves in water. In the one we experience a real 
cleansing, in the other a ceremonial cleansing ; and the 
latter is declarative of the former. 

Perfectly analagous to this was the cleansing of the 
leper. (See Lev. 14: 1-32.) The law of Moses re- 
quired the leper to come to the priest, who took him 
out of the camp and examined his disease ; and if the 
leprosy was really healed, then the priest was required to 
make an offering for him, and sprinkle the blood of a 
bird upon him seven times, and pronounce him clean. 
And after all this, the cleansed leper was required to 
wash his clothes, shave off his hair, and bathe himself 
in pure water, that he might be cleansed. Then, and 
not till then, was he allowed to associate with his 
family and worship in the Temple. Here, there was 
first a real cleansing, and then a ceremonial cleansing ; 
and the one was declarative of the other. 

We have a striking example of this in Mark 1 : 



4<J VALID BAPTT9M. 

40-41. There came a leper to Christ, beseeching him, 
and kneeling clown to him, and saying: "If thou wilt, 
thou canst make me clean. And Jesus, moved with 
compassion, put forth his hand and touched him, and 
saith unto him, I will; be thou clean. And as soon 
as he had spoken, immediately the leprosy departed from 
him, and he icas cleansed. And he straitly charged 
him, and forthwith sent him away ; and saith unto him, 
See thou say nothing to any man ; but go thy way, 
show thyself to the priest, and offer for thy cleansing 
those things which Moses commanded, for a testimony 
unto them/ 9 Here the Savior first cleansed this leper, 
and then required him to be ceremonially cleansed for 
a testimony unto all the people that he was really 
cleansed. 

Precisely so was it with Paul. When he believed on 
the Lord Jesus; at that instant and in that act his sins 
were really washed away by the cleansing blood of 
Christ; and when he was baptized on a profession of 
his faith, his sins were ceremonially washed away. And 
as there was a reason why the leper should offer an 
offering "for" his cleansing, after he had been really 
cleansed, so there was treason and an important rea- 
son, why Paul should be baptized and thus emblemat- 
ically wash away his sins, after they had been really 
washed away through faith in the blood of Christ. 
He thus symbolically declared the fact that his sins had 
been actually remitted by faith, and was formally and 
publicly inducted into the visible kingdom of Christ, 
and qualified for church-membership in that kingdom. 
Hence it is evident that baptism is an emblematic wash- 



ITS PRACTICAL USES, 47 

ing away of sins, already washed away by faith in the ' 
blood of Christ. 

5. Baptism is a symbolic representation of Christ's 
burial and resurrection and of our union with him in 
them by faith. 

This is manifest from Rom. 6 : 1-11 ; Col. 2 : 12. 
In the first passage, Paul anticipates a Jewish objec- 
tion to the doctrine of justification by grace through 
faith without works, and asks : " How shall we that 
are dead to sin, live any longer therein ? Know ye 
not, that so many of us as w 7 ere baptized into Jesus 
Christ, w x ere baptized into his death ? Therefore we 
are buried with him by baptism into death ; that like 
as Christ w r as raised up from the dead by the glory of 
the Father, even so we also should walk in newness of 
life. For if w T e have been planted together in the like- 
ness of his death, w^e shall be also in the likeness of his 
resurrection." That is, we being dead to sin and alive 
to God (verses 2 and 11), can not any longer live in 
the enjoyment and practice of sin ; and being united to 
Christ in his death, burial, and resurrection by faith, 
" therefore we are buried with him by baptism into 
death ; that like as Christ was raised up from the dead 
by the glory of the Father, even so we also should walk 
in newness of life ; " w 7 hile the very action of baptism 
anticipates and prefigures our future resurrection. 
Thus, by this solemn and significant emblem, we form- 
ally profess our faith in a crucified, buried and risen 
Savior, together with the effect of that faith in our 
death to sin, burial, and resurrection to a new and holy 
life. 



48 VALID BAPTISM. 

In Col. 2 : 12, the apostle presents substantially the 
same truths. Having shown that the Colossians were 
complete in Christ by faith (verse 10) : being u circum- 
cised with the circumcision made without hands, in 
jndting off the body of the sins of the flesh by the cir- 
cumcision of Christ" (verse 11); he therefore adds: 
"Buried with him in baptism, wherein also ye are risen 
with him through the faith of the operation of God, who 
hath raised him from the dead" That is, they had 
been united to Christ in his death, burial, and resur- 
rection " through the faith of the operation of God" 
and had thus " put off the body of the sins of 
the flesh ; M and therefore they had symbolically de- 
clared the fact by being " buried with Him in bap- 
tism ; " that like as Christ was raised up from the dead 
by the glory of the Father, even so they also should 
walk in newness of life. 

Now, the phrases, " baptized (eis) into Jesus Christ" — 
" baptized (eis) into his death" — and " buried with 
him by baptism (eis) into death " (Rom. 6 : 3, 4), can 
not be taken literally, without doing gross violence both 
to reason and Scripture. The idea of being literally 
baptized into Christ, into his death, or into death itself, 
is simply ridiculous. Such moral effects produced by 
a physical cause would be the most wonderful of all 
miracles. The preposition eis, here, primarily means 
into ; and it can not be properly rendered in order to 
in this passage, although it may be so rendered in other 
connections. We are not baptized in order to Christ, 
nor in order to his death; neither are we buried with 
Him by baptism in order to our own death to sin, any 



ITS PRACTICAL USES. 49 

more than we are buried literally to kill lis. When 
eis is followed by a person to whom the action of bap- 
tism has reference, it is expressive of the faith of the 
baptized in that person and of his subjection to him ; as 
in Matt. 28 : 19 j Acts 8 : 16 ; 1 Cor. 10:2; Gal. 3 : 
27. And when eis is followed by a doctrine or fact to 
which the action of baptism has reference, it is express- 
ive of the faith of the baptized in that doctrine or fact 
and of his reception of it; as in Acts 19 : 3 ; Rom. 6 : 3, 
4, etc. (See Williams' Expos, of Campbellism, p. 306.) 
What, then, is the real meaning of the phrases, bap- 
tized into Christ, into his death, and into death ? We 
answer : They are highly figurative expressions, designed 
to set forth the symbolic import of baptism in its relation 
to Christ, to his death, and to our death to sin through 
faith. For illustration : When John the Baptist is 
said to baptize penitent believers into Jordan, eis ex- 
presses a literal fact ; but when he is said to baptize 
into repentance (Matt. 3 : 11), eis is unquestionably 
used in a figurative or tropical sense. So when we are 
said to be baptized into Christ, into his death, and into 
death, eis is necessarily used figuratively, for the nature 
of these subjects require it. To dip a penitent believer 
into the baptismal waters is a literal expression ; but to 
dip him into Christ, into his death, or into death, is 
obviously figurative, though the tropical use of eis 
ought to convey no idea radically different from its lit- 
eral meaning. Baptism is immersion, and the radical 
idea of baptism is an immersion into ; and hence its 
symbolic import must always correspond with this 
idea. 



50 VALID BAPTISM. 

Hence we see that when eis is connected with bap- 
tism in respect to Christ, it is expressive of our faith in 
and subjection to Him ; and when it is connected with 
the ordinance in respect to a doctrine or fact, it is ex- 
pressive of our faith in and 'reception of that doctrine 
or fact, as in Rom. 6 : 3, 4. Our faith is, that Christ 
died for our sins according to the Scriptures, and that 
he was buried, and that he rose again the third day 
according to the Scriptures. (1 Cor. 15:3, 4.) Now, 
all this we symbolically declare and profess by bap- 
tism, together with our own death to sin, burial, and 
resurrection to newness of life through faith in a cru- 
cified, buried, and risen Savior. Thus, as the Lord's 
Supper symbolically exhibits Christ's death (1 Cor. 
11 : 26), so Baptism symbolically represents his burial 
and resurrection ; and the two ordinances svmbolize the 
three great facts of Christianity. It is evident, then, 
that baptism is a symbolic representation of Christ's 
burial and resurrection and of our union with Him in 
them by faith. 

6. Baptism is the appointed Ceremony of Christian 
profession and the Oath of allegiance to Christ. 

It is the immediate duty of every believer to make 
a public profession of his faith in and subjection to 
Christ. This is to be done with the mouth and by 
baptism. As it is written : " With the heart man be- 
lievethunto righteousness, and with the mouth confes- 
sion is made unto salvation." (Rom. 10: 10.) That is, 
it is with a faith that unites the affections of the heart 
and the faculties of the mind, that a penitent sin- 
ner is justified, pardoned, and saved; and it is with 



ITS PRACTICAL USES. 51 

his own mouth that he is to profess this fact, prepara- 
tory to baptism. Our Lord lays great stress on the 
duty of confessing him publicly. Says He: " Who- 
soever therefore shall confess me before men, him will 
I confess also before my Father who is in heaven. But 
whosoever shall deny me before men, him will I also 
deny before my Father who is in heaven." (Matt. 10 : 
32, 33.) And Paul connects such a confession with sal- 
vation ; not indeed as a means to an end, like faith, but 
as an imperious duty, indicative of the state of the 
heart. (Rom. 10 : 9.) 

Now, profession is the substance, and baptism is the 
form ; but Christ requires both the form and the sub- 
stance of every believer. Accordingly, the Commission 
requires us first to make disciples, then to baptize them, 
and then to teach them all Christ's commands. (Matt. 
28 : 19, 20.) And the obligation to make a baptismal 
profession of faith, binds every disciple of Jesus. 
Hence Paul says to Christians : " Ye are all the chil- 
dren of God by faith in Christ Jesus; for as many of 
you as have been baptized into Christ, have put on 
Christ:' (Gal. 3 : 26, 27.) That is, by faith in Christ 
Jesus, they became the children of God ; and by bap- 
tism on a profession of that faith, they formally and 
publicly put on Christ. And this baptismal profession 
of faith binds us to perpetual obedience to Christ, as " the 
Captain of our salvation. " This indeed is the great 
reason why baptism is to be performed but once, and 
that at the beginning of our Christian course. 

Thus baptism is, in effect, the Oath of allegiance to 
Christ, and hence its obligations cover the whole life. 



01 VALID l)\V'\ ISM. 

It is a formal }>h(lgc of a life of holy obedience, and it 
famishes both a reason and a motive to abstain from 
all appearanoe of evil, and to patiently persevere in 

well-doing through grace to glory. Baptism also draws 
a visible line of separation between the righteous and 
the wicked, and then turns the current of our influence 
in favor of Christ and his cause. The world so under- 
stand the act. While the believer neglects a baptismal 
profession of faith, men of the world claim him ; but 
when he puts on Christ by baptism, immediately the 
world regard him as belonging to Christ, and treat 
him accordingly. In short, baptism is the boundary- 
line of visible Christianity, and gives visibility to faith. 
By this solemn ceremony, the believer is, as it were, 
buried out of the kingdom of Satan, and raised up into 
the visible kingdom of Christ, to walk in newness 
of life. Hence we see that Baptism is the appointed 
Ceremony of Christian profession, and the Oath of 
allegiance to Christ. 

7. Baptism is the answer of a good conscience toward 
God, by the resurrection of Jesus Christ. 

This is expressly declared in 1 Peter 3:21: " The 
like figure whereunto baptism doth also now save 
us, (not the putting away the filth of the flesh, but 
the answer of a good conscience toward God,) by the 
resurrection of Jesus Christ." This passage contains 
an analogy. As the ark saved Noah and his fam- 
ily by water, so baptism saves us by the resurrection of 
Jesus Christ; and as Noah's temporal salvation in the 
ark by water was a figure or type of spiritual salvation 
through faith in a crucified, buried, and risen Savior, 



ITS PRACTICAL USES. 53 

so baptism is a u like figure " of the same salvation. 
(See 1 Peter 3 : 18-21.) As our burial in baptism implies 
our previous death to sin, so Christ's burial in the sep- 
ulchre implied his previous death for sin ; therefore 
the former is said to be in the " likeness " of the latter, 
and our rising again from the waters of baptism to 
walk in newness of life, is said to be " like " his rising 
again from the dead to live unto God. (See Rom. 6 : 
3-11.) 

Now, this simple view of the passage prepares us to 
understand Peter. As Noah's entrance into the ark 
out of the old world typified Christ's passage out of 
this world into the grave, and as Noah's emergence 
from the ark into the new world typified Christ's emerg- 
ence from the tomb to die no more, it was a striking 
■figure of salvation by faith in a crucified, buried, and 
risen Savior ; and Noah apprehending Christ in this 
figure, " became heir of the righteousness which is by 
faith." (Rom. 11 : 7.) So baptism, in its figurative 
import, symbolizes the same great truths, and hence is 
a " like figure '' of salvation by faith in the same Savior. 
In this sense then, and no other, " baptism doth also 
now save us, by the resurrection of Jesus Christ ; " of 
which resurrection baptism is an imperishable symbolic 
monument. 

We come now to inquire how we obtain u a good con- 
science." Certainly not by or in baptism, which is 
merely the " answer of a good conscience toward God.'' 
As has been shown, the conscience is made good, or 
"purged from dead works to serve the living God,'' 
by faith in the blood of Christ } " who was delivered for 



54 VAT.11> BAPTISM. 

our offeuses, and raised again for our justification." 
(Rom. 4: 25.) The conscience being thus cleansed 
from guilt and made pure, answers or responds to the 
Divine claims by baptism, in which we formally assume 
certain obligations and symbolically declare certain facts. 
"Therefore," says Paul, "we are buried with Christ by 
baptism into death ; that like as he ivas raised up from 
the dead by the glory of the Father, even so we also 
should walk in newness of life" (Rom. 6 : 4.) 

And this view of the passage perfectly accords with 
the meaning of the original word here rendered " an- 
swer." According to Donnegan, Greenfield, Rob- 
inson, Liddell and Scott, and all standard Lexico- 
graphers, Eperotema means " an answer to a question, 
an engagement, promise, profession," etc. In submit- 
ting to baptism, the question naturally presents itself 
to the mind of every intelligent believer : " Will you, 
by being buried with Christ by baptism into death, 
and raised in the likeness of his resurrection, solemnly 
obligate yourself to walk in newness of life ? " And 
the candidate, having a conscience "purged from dead 
works to serve the living God," by the very act of 
submitting to the ordinance answers, "I will" Thus 
baptism is the " answer of a good conscience toward 
God ; " and thus it saves us in figure, because it is, 
like Noah's salvation in the ark, typical of the death, 
burial, and resurrection of Christ; while it is the 
appointed act by and in which we formally respond to 
the claims of God, promise to live a new life, and pro- 
fess to have "a good conscience toward God." (See 
Williams* Expos, of Camphellism, pp. 319-328.) 



PRACTICAL DEDUCTIONS. 55 

Such; then, are some of the Practical Uses of Bap- 
tism : 1. It is a formal and solemn profession of faith 
id and subjection to the Holy Trinity ; 2. It is a formal 
and public induction into the visible kingdom of Christ 
on earth ; 3. It is a symbolic declaration of the re- 
mission of sins, previously obtained through faith in 
Christ ; 4. It is an emblematic washing away of sins, 
already obtained by faith in the blood of Christ ; 5. It 
is a symbolic representation of Christ's burial and res- 
urrection and of our union with him in them by faith ; 
6. It is the appointed ceremony of Christian profes- 
sion, and oath of allegiance to Christ ; and 7. It is the 
answer of a good conscience toward God, by the resur- 
rection of Jesus Christ. 

Practical Deductions. 

From the whole subject we learn, 

1. That baptism is an ordinance of great practical 
importance. It is no unmeaning ceremony. Nor is it 
a non-essential for the purposes for which it was insti- 
tuted. Baptism is an ordinance of the New Testament, 
ordained by Jesus Christ ; and it is enforced by the 
positive command and holy example of the Lord of 
lords and King of kings. It is the most impressive 
and significant of all ordinances. While its action im- 
plies the death of Christ for sin, and symbolizes his 
burial and resurrection, together with our death to sin, 
burial and resurrection to newness of life by faith in a 
crucified, buried, and risen Savior, its element symbol- 
izes that cleansing from sin which we actually experi- 
ence through faith in the blood of atonement. In this 
6 



56 VALID BAPTISM. 

solemn and significant ordinance, we are symbolically 
buried out of the kingdom of Satan, and raised into 
the kingdom of Jesus Christ. 

Thus we make an open and practical profession of 
our faith, " having our hearts sprinkled from an evil 
conscience, and our bodies washed with pure water." 
Therefore, the apostle adds : " Let us hold fast the pro- 
fession of our faith without wavering ; for he is faith- 
ful that promised/ 1 (Heb. 10: 22, 23.) Hence bap- 
tism rightly performed, is properly received but once 
for all life, and that at the beginning of our Christian 
course. And hence we see its binding force upon every 
believer in Christ, and its practical importance, as the 
pledge of a life of holy obedience. 

2. The scriptural relation of baptism to salvation. 

Baptism is an important Christian duty and essential 
to complete Christian obedience, but it is not essential 
to salvation as a means to an end, like repentance, 
faith, and prayer. True, no man can be saved without 
the spirit of universal obedience to Christ, nor is any 
man a fit subject for baptism who is destitute of this 
spirit. He must have it in his heart to obey Christ as. 
he directs in all things. And where a man possesses 
this spirit, he only needs a knowledge of his duty and 
the opportunity to do it, in order to obey the Savior. 
And where this spirit or will exists, and the knowledge 
or opportunity is wanting, the will is taken for the 
deed, on the principle that " God prefers mercy to sac- 
rifice." (Matt. 12 : 7.) But this could not be true in 
regard to baptism, if it were a condition or means of 
salvation, like repentance and faith ; as it is written: 



PRACTICAL DEDUCTIONS. 51 

" Except ye repent, ye shall all likewise perish " (Luke 
13 : 3) ; and " he that believeth not, shall be damned." 
(Mark 16 : 16.) God will not take the will for the 
deed in the case of repentance and faith, for they are 
moral duties and must be performed. 

3. The scriptural qualifications for baptism and 
ch urch-membership. 

Faith is often spoken of in the Scriptures as the 
only qualification for baptism, as in our text ; because 
it necessarily implies and includes all other qualifica- 
tions. As we have shown, faith implies repentance 
and prayer, and includes belief, confidence, reliance, 
submission and trust, together w r ith the conscious evi- 
dences of its own existence in the heart ; as love, joy, 
peace, and the spirit of obedience. 

Now, baptism on a credible profession of faith is an 
indispensable qualification for church-membership. On 
this point the Scriptures are plain. And all denomi- 
nations agree in theory on this subject. Even infants 
are sprinkled on the faith of one or both parents, pre- 
paratory to membership in Pedobaptist churches. 

4. That all candidates for baptism should be previ- 
ously iTistructed. 

No person should be baptized without understand- 
ing the practical uses of the ordinance. The young 
especially need instruction on this subject. It prepares 
them for submitting to the ordinance intelligently and 
joyfully. Many young converts lose the benefits and 
comforts of baptism, in consequence of not understand- 
ing its practical uses. 

An intelligent observance of the ordinance always 



58 VALID BAPTISM, 

brings its own blessedness to believers. We learn from 
sweet experience that Christ's yoke is easy and his 
burden light, and that his commandments are not 
grievous but joyous. Thus the Ethiopian eunuch 
" came up out of the water, and went on his way re- 
joicing" (Acts 8 : 39.) And thus the Philippian 
jailer " was baptized, he and all his straightway, and 
rejoiced, believing in God with all his house." (Acts 
16 : 33, 34.) Truly, " baptism is the answer of a good 
conscience toward God." 

5. The great reason ivhy the Baptists practice church 
communion. 

Except a fragment of loose communion Baptists 
and the Quakers, all denominations hold that valid 
baptism is an indispensable pre-requisite to church- 
membership and to communion at the Lord's Table. 
And all practically admit that our baptism is valid, 
and that our churches are Gospel churches. Hence 
they can consistently invite us to their communion 
tables. But we can never reciprocate the courtesy ; for 
w r e deny that either sprinkling or pouring, or even im- 
mersion performed by unauthorized men and for an 
unscriptural design, is baptism at all. Hence we can 
not invite Pedobaptists and Campbellites to the Lord's 
Table in our churches ; for they themselves maintain 
that the unbaptized have no scriptural right to partake 
of the ordinance in any church. It is not " close com- 
munion," therefore, but close baptism and church com- 
munion that we practice. They can remove the bar- 
riers to inter-communion without the sacrifice of truth, 



TIIACTICAL DEDUCTIONS. 59 

by adopting our baptism and our church polity. And 
will they do it? 

6. The duty of all converts in regard to baptism. 

The very fact that good men differ as to the mode, 
subjects, design and administrator of baptism, makes 
it necessary that every convert should examine the 
New Testament on the subject for himself. The Old 
Testament has nothing whatever to do with the settle- 
ment of this question ; for all admit that " baptism is 
an ordinance of the New Testament, instituted by the 
Lord Jesus Christ. (See Methodist Discipline, Arts, 
of Religion 16 ; and Presbyterian Confession of Faith, 
chap. 28, sec. 1.) And where else should the disciples 
of Christ go to learn their duty but to his unerring 
AVord? To all his disciples Jesus says: "Take my 
}^oke upon you, and learn of me; for I am meek and 
lowly in heart ; and ye shall find rest unto your soids" 
(Matt. 11 : 29.) Let every convert, therefore, go to 
the New Testament w T ith a meek and lowly heart, and 
there learn from Jesus what baptism is, and then fol- 
low Christ in his appointed way, instead of following 
misguided parents and preachers. Thus all will ob- 
tain valid baptism, and enjoy the answer of a good 
conscience toward God in obeying the ordinance. 

For the convenience of young converts, we append 
a reference to all the passages on Baptism in the New 
Testament, with the request to read them prayerfully 
in their connections ; inserting first sprinkle, and then 
immerse, where the word baptize occurs, and see which 
makes the better sense. 



t>0 



VATJD BAPTISM. 



Matthew 3 : 5-17 inclusive. 

Matthew 20: 22,23. 

Matthew 21 : 25. 

Matthew 28: 18, 19,20. 

Mark 1 : 4-11 inclusive. 

Mark 10 : 38, 39. 

Mark 11:30. 

Mark 16: 15, 16. 

Luke 3 : 3, 7, 8, 12, 16, 21, 22. 

Luke 7 : 29, 30. 

Luke 12: 50. 

Luke 20: 4. 

John 1 : 25, 26, 31, 32, 33, 34. 

John 3 : 22, 23, 26. 

John 4: 1, 2. 

John 10 : 40. 

Acts 2: 37,38,41,47. 

Acts 8:12, 13, 16, 36,37,38, 

39. 
Acts 9 : 17, 18. 



Acts 10: 37, 47, 48. 

Acts 11 : 16, 18. 

Acts 13: 21. 

Acts 16 : 14, 15, 30, 31, 32, 33, 

34. 
Acts 18 : 8, 25. 
Acts 19: 3,4, 5. 
Acts 22: 16. 
Romans 6 : 2, 3, 4, 5. 
1 Corinthians 1 : 13, 14, 15, 16, 

17. 
1 Corinthians 10 : 1, 2. 
1 Corinthians 12: 13. 
1 Corinthians 15: 29. 
Galatians 3 : 26, 27. 
Ephesians 4 : 5. 
Colossians 2:12. 
Hebrews 6 : 2. 
Hebrews 10 : 22. 
1 Peter 3 : 20, 21. 



N. B. — Remember that baptism is a positive ordi- 
nance, established by positive law, and hence it must 
be scriptural in its Mode, Subject, Design, and Admin- 
istrator, or it is not valid baptism. No substitute will 
answer for a positive ordinance ; it must be right and 
scriptural. And there is but one baptism, let that be 
what it may. If it is immersion, it is nothing else. 



MISSILES OF TRUTH. 



MISSILE ISO. II. 



ADMINISTRATOR OF BAPTISM. 

Note. — The substance of the following Missile was preached to 
the Russellville Baptist Church, of which the author was then 
Pastor, in February 1869, and requested for publication by a num- 
ber of brethren. It was at once prepared as an introduction to the 
author's work on Church Communion, then ready for stereotyp- 
ing, but by the advice of discreet friends, its publication was 
postponed, lest it might divert attention from the Communion 
question. Since that time, many judicious brethren have urged 
its publication, believing that it would be a means of perma- 
nent good, and in compliance with the repeated requests of these 
brethren, the work has recently been revised and expanded, and is 
now offered to the public. 

Baptism, like the Lord's Supper, is a positive ordi- 
nance, established by positive law; and as such, it must 
be administered in the exact manner, and to the precise 
subjects, and for the specific design, and by the very per- 
sons required by the Lord Jesus Christ, or it is not 
scriptural and valid. This was true of the positive 
rites of the old dispensation, as for instance, the Passover 
and Circumcision, and it is equally true of Baptism 

(61) 



62 ADMLSISTUATOB OF BAPTISM. 

and the Supper under the new. To alter or change a 
positive ordinance in any one of these particular-, is 
to destroy its validity and insult the Law-giver in 
Zion. In proof of this, see "Church Communion," 
pp. 25-30. 

In this Missile, however, it is merely assumed that 
four things, at least, are essential to valid Baptism, viz: 
1st. A Scriptural Action ; 2d. A Scriptural Subject; 
3d. A Scriptural Design ; and 4th. A Scriptural Ad- 
ministrator; while we shall endeavor to show — Who 
is a Scriptural Administrator of Baptism. 
And here, as in every thing else pertaining to the or- 
dinance, the New Testament is our sole authority, 
and must settle this vexed question. Whatever the 
Lord Jesus Christ in person or by his inspired Apos- 
tles enjoined and practiced on this subject, is binding 
upon us as a religious duty, and nothing else is bind- 
ing, or even allowable. Then, " to the law and. to the 
testimony " we must appeal. What saith the Scriptures 
on this point ? We inquire, 

I. To whom Christ has given the Authority 
to baptize. 

Xow, he must have given it either to his I)is<:irAe$ 
as such, or to his Ministers as such, or to his Chun 
as such ; for both reason and Scripture teach that an 
Administrator of some kind is essential to the validity 
of baptism ; no one can properly baptize himself, as 
all admit. To whom, then, has Christ given the Au- 
thority to administer the ordinance? We answer, 

1. TJiat He first authorized John the Baptist to baptize. 



TO WHOM THE AUTHORITY BELONGS. 63 

Baptism is confessedly an ordinance of the Xew' 
Testament, instituted by Jesus Christ. It was not 
borrowed from what is called " proselyte baptism" but 
was a new institution, wholly unknown as a religious 
rite until introduced by John the Baptist. There is 
no reliable evidence either from Scripture or History, 
that proselyte baptism was ever practiced among the 
Jews previous to the days of John. In answer to the 
question : u Was the baptism of John, or that of the 
Christian Church, in any w r ay derived from, or con- 
nected with, the baptism of proselytes ? " Dr William 
Smith, of London, remarks : " There is no direct evi- 
dence of the practice being in use before the destruc- 
tion of Jerusalem. . . At all events there is no 
record of such a rite, conducted in the name of, and 
with reference to a particular person, before the min- 
istry of John." (See New Test History, pp. 150, 200, 
201.) It is a mere assumption. Baptism as a religious 
rite, then, commenced with John the Baptist, and is 
peculiar to the Gospel dispensation. It was "from 
heaven, and not of men ; v and was ordained by Jesus 
Christ, 

Accordingly, Dr.C. H. Toy, Professor in the a South- 
ern Baptist Theological Seminary," in a learned article 
on " Jewish Proselyte Baptism," says : " We have 
seen that there is no trace of it in the interbiblical lit- 
erature, in the Xew Testament, in Philo and Josephus, 
or even in the Mishna. . . . Our investigation, 
then, shows that there is positively no evidence of the 
existence of proselyte baptism before the destruction 
of Jerusalem, and that the negative evidence against 
7 



61 ADMINISTRATES OF BAPTISM. 

it up to that time, is as decisive as negative evidence 

can be; that there are no clear proofs of it- existence 
before the fifth century, while it is possible that it may 
have been gradually coming into use for a century or 
i : that there are reasons why the Jews should have 
been led to adopt some such ceremony after the de- 
struction of Jerusalem ; that the form is such as their 
national observances would suggest ; and that the way 
in which this rite is mentioned, is just what we would 
expect on the supposition that it came into use first about 
the third century, gradually gaining ground till, in the 
jfiftli century, it was firmly established. From these 
results we conclude that the Christian rite of baptism 
has no connection with the Jewish initiatory immer- 
sion of proselytes/' (See Baptist Quarterly for July, 
1872, pp. 328,* 331, 332.) 

Accordingly, John's ministry is denominated — " The 
beginning of the Gospel of Jesus Christ, the Son of God" 
(Mark 1:1.) And we are expressly told that John 
was " sent from God " to bear witness of Christ, 't that 
all men through Him might believe " (John 1 : 6, 7) ; 
and also "to baptize" penitent believers on a profes- 
sion of their faith in the coming Messiah. (John 1 : 
33.) Hence Paul says : "John verily baptized with the 
baptism of repentance, saying unto the people, that 
they should believe on Him who should come after 
him, that is, on Christ Jesus." (Acts 19: 4.) It is evi- 
dent, therefore, that John was the first authorized ad- 
ministrator of baptism, and that he acted under divine 
appointment. 

Xow John was not only the first, but the only au- 



TO WHOM THE AUTHORITY BELONGS. 65 

thorized administrator of the ordinance at this time. 
And he received his authority directly from the Lord 
Jesus Christ, into whose hands the Father had given 
" all things " as Mediator. (See Matt. 28 : 18 ; John 
3: 35; 13: 3.) This view of the subject perfectly ac- 
cords with the prophecy of Malachi in reference to 
John the Baptist. Christ, speaking by the Prophet, 
said : " Behold, I send my messenger, and he shall pre- 
pare the way before me/' etc. (Mai. 3 : 1.) Here 
the person sending is the person whose way is prepared 
before him ; that is, the Lobd Jesus Chkist. (See 
Luke 1 : 16.) John then acted by the appointment 
and baptized by the authority of Christ himself, and 
hence his baptism was Christian baptism. He received 
both his call to preach and his commission to baptize 
from heaven. 

John employed no assistants to baptize for him, for 
he alone was now authorized to administer the ordi- 
nance. The Jews and Jesus himself so understood it, 
and hence they came to John and demanded baptism at 
his hands. As it is written : " Then went out to him 
Jerusalem, and all Judea, and all the region round 
about Jordan, and were baptized of him in Jordan, con- 
fessing their sins." (Matt. 3: 5, 6.) " Then cometh 
Jesus from Galilee to Jordan unto John, to be baptized 
of him" (Matt, 3 : 13,) " and icas baptized of John in 
Jordan" (Mark 1 : 9.) This shows clearly that John 
was now the only authorized administrator of baptism, 
and therefore they all went to him for baptism. They 
were not at liberty to employ his disciples nor any 



66 ADMIKISTBATOB OF BAPTISM* 

other persons, but most receive the ordinance at his 
hands. 

Hence we see that Christ first authorized John to 
baptise penitent believers, and that lie was the first 

and only authorized administrator of the ordinance 
until Jesus himself was baptized and entered upon his 
public ministry. 

2. Christ next authorized his chosen disciples to bapj- 
the for him as his agents. 

The Evangelist thus records this fact : " After these 
things came Jesus and his disciples into the laud of 
Judea : and there he tarried with them and baptized. 
And John also was baptizing in Enon near to Salim, 
because there was much water there; and they came 
and were baptized. For John was not yet cast in 
prison. Then there arose a question between some of 
John's disciples and the Jews about purifying. And 
they came unto John and said to him : Rabbi, he that 
was with thee beyond Jordan, to whom thou barest 
witness, behold, the same bopAizeth, and all men come 
to him." (John 3 : 22-26.) u When therefore the 
Lord knew how the Pharisees had heard that Jesus 
made and baptized more disciples than John, (though 
Jesus himself baptized not, but his disciples,) He left 
Judea, and departed into Galilee." (John 4: 1-3.) 
This is about all that we know of our Lord's baptiz- 
ing. And here we mav observe that Jesus first made 
disciples, and then baptized them. 

Xow, we should not have known but Christ bap- 
tized in person, as did John the Baptist, had it not 
been added — " Though Jesus himself bapAized not, but 



TO WHOM THE AUTHORITY BELONGS. 67 

his disciples" (John 4: 2.) That these disciples ad-* 
ministered the ordinance by the authority of Christ is 
evident from the fact that their act was regarded as His 
act — showing that they officiated as His agents: just as 
our Government administers the oath of allegiance to 
aliens by its authorized agents. And this was at the 
very commencement of our Lord's ministry, before he 
sent out "the twelve" and " other seventy" to preach 
and work miracles among the lost sheep of the house 
of Israel ; though Andrew and Peter, James and John, 
Philip and others had been called to become " fishers 
of men," and were disciples under Jesus, preparatory 
to preaching the Gospel, first among the Jews, and 
then in all the world. (See Matt. 4 : 18-22 ; John 1 : 
37-49.) 

And it is worthy of remark here, that during the 
whole of. Christ's personal ministry on earth, we have 
no account of any of his disciples baptizing a single 
convert, except by his special appointment and under 
his immediate supervision. When " the twelve " were 
sent out on their first missionary tour, baptizing was no 
part of their prescribed duty. (See Matt. 10 : 1-15 ; 
Mark 3: 13-15; 6: 7-13.) And the same was true 
of the u other seventy" afterwards sent forth by Jesus 
to preach and teach " in every city and place whither 
he himself would come/' (See Luke 10: 1-16.) 
Thus, our blessed Lord, as the executive in his own 
kingdom while on earth, reserved to himself the sole 
right of approving and baptizing all converts, whether 
made by himself or his chosen disciples. 

Yet we are expressly told that " Jesus himself bap- 



68 admin: 

\d his disciples " I as his 

agents. That is, ad- 

minister the ordinance - immediate 

direction ami control : doubtless his chc 
JBk >ni lie had called and was qual- 

ifying to be such. Hence ( • \r ad was - 

act. just as a Baptist church is said to 

Thus we see that, next to J 
authorized his chosen disciples to ba\ ;>, under 

his personal inspection. And as I tion 

that Christ gave this authority to all his disci 
such, and as he had previously called tfitfctj fea 

to follow him and receive instri \i\& pre- 

paratory to the ministry, th te, if 

not irresisti le } that Jesus ty these chosen 

discipks. There is no < the contrary, and all 

the circumstances and £ > taken togetl ~ • - : 

not require this conclusion. Be this . ;.ow- 

evtr. one thing is certain, that thes is iples adminis- 
tered baptism by t isfi q tment and as 
vzed agerr le of 
being his disciples. On n sw sit-i >n could it 
be true that their adminis:: was 
JBta act. 

Accordingly says Db. DAGG: " ist) 

baptized disciples, he put the ands of 

those who were afterward to n it." 

Ordi \ p. 261.) And Dr. Smith a Ids: " Enough had 
passed to designate the- ;rure 

ministry, especially when (hex ba u :'.:■_ 



TO WHOM THE AUTHORITY BELONGS. 69 

and when he spoke to them of their part in the coming 
spiritual harvest." (Xew Test. History, p. 235.) 

3. At length, Christ fully authorized his " eleven dis- 
ciples *' to baptize in cdl the world. 

This was at the close of our Lord's p^sonal min- 
istry on earth. Hitherto he had authorized these dis- 
ciples to administer the ordinance only for him as his 
agents, and that in his immediate presence and under 
his personal supervision. But now he is about to as- 
cend up where he was before, and therefore he extended 
their commission to all the world, and fully authorized 
them to act in this and all other respects as his pleni- 
potentiaries on earth. Matthew 7 records the fact thus : 
" Then the eleven disciples went away into Galilee, into 
a mountain where Jesus had appointed them. And 
when they saw him, they worshiped him ■ but some 
(probably of his other disciples present) doubted. And 
Jesus came and spake unto them, saying : All power 
is* given unto me in heaven and on earth. Go ye 
therefore, and teach (or disciple) all nations, baptizing 
them in (eis into) the name of the Father, and of the 
Son, and of the Holy Ghost/' etc. (Matt. 28 : 16-20.) 

Now, whether there were other disciples present on 
that occasion or not, we are not expressly informed, 
but one thing is positively certain, that this world- 
wide Commission of Christ, containing the authority 
and command to baptize, was given directly and exclu- 
sively to the " eleven Disciples" as his chosen Apos- 
tles. The language of Matthew admits of no other 
construction. Mark and Luke also record a similar 
meeting elsewhere on a previous occasion, and restrict 



iO ADMINISTRATOR OF BAPTISM. 

the Commission to " the eleven," as does Matthew on 
this occasion. (See Mark 16: 11-16; Luke 24: 33- 
49.) Nor do Matthias and Paul, who afteward be- 
came Apostles, constitute exceptions to this position. 
The Chun* (See Acts 1 : 15 ; 2 : 41-47) that elected 
Matthias to the Apostleship, was fully competent to 
authorize hi in to baptize disciples. And Ave are ex- 
pressly informed that Paul received his call and com- 
mission to preach directly from the Loud Jesus 
CHRIST (See Acts 20 : 24 ; 26 : 15-18 ; 1 Cor. 1 : 13-17 ; 
Gal. 1 : 15-17) ; and that he received his authority to 
baptize from the Church at Antioch through ordination. 
(See Acts 13 : 1-3.) We have no account of his bap- 
tizing any one previous to this time, although he had 
been preparing and preaching several years. Paul's 
appointment to the Apostleship, therefore, differed 
from that of " the twelve" only in manner and time, 
and not in any thing essential to its validity. 

But this final Commission of Christ was given to the 
Apostles, not as disciples, nor as a Church, neither as min- 
isters merely, but as the inspired founders and instructors 
of the Churches for all time. It was given to them for 
the Churches, and not for the ministry as such, and hence 
it is binding upon the Churches as the executives in 
Christ's kingdom to the end of time ; as is evident from 
the subjoined promise of our Lord : "Andlo ! I am with 
you always, even unto the end of the ivorld." (Matt. 28 : 
20.) Now, the duties enjoined by the Commission were 
threefold, viz: 1st. To make disciples by preaching 
and teaching ; 2d. To baptize those and only those 
who made a credible profession of faith in Christ; 



TO WHOM THE AUTHORITY BELONG . 71 

and 3d. To teach such baptized believers to " observe 
all things whatsoever " Jesus had commanded them; 
among which things was the duty of organizing them- 
selves into churches, for the execution of his laws and 
the observance of his ordinances. Accordingly, says 
Dr. Dagg : " The institution of local churches has di- 
vine authority, and ought to be respected by every dis- 
ciple of Christ. It is the duty of every one to be- 
come a member of some local church, and walk with 
the other members in love and Christian obedience. 
The Head of the Church designed that the 
ministers of the word should make disciples, baptize 
them, and teach them to organize churches, to celebrate 
the Lord's Supper, exercise discipline, and walk in all 
the commandments and ordinances of the Lord." (See 
Church Order, chap. 8, sects. 1 and 3, pp. 250, 260.) 

The Apostles were the plenipotentiaries or representa- 
tives of Christ on earth : "As thou hast sent me into the 
world" said Jesus to his Father, " even so have I sent 
them into the world? (John 17: 18.) And as such, 
they had the special promise of the Father, repeated by 
the Son, that they should receive the plenary inspira- 
tion of the Holy Spirit, to bring to their remembrance 
all things whatsoever Christ had said unto them, to 
guide them into all truth, and to show them things to 
come. (See John 14 : 16, 26 ; 16 : 13, etc.) And they 
were expressly forbidden to enter upon their great and 
responsible work, until they were fully endued with 
power from on high by the Holy Spirit. (See Luke 
24 : 49.) The Apostles thus commissioned and thus 
inspired, " went forth and preached every-where, the 



72 ADMINISTRATOR OF BAPTISM. 

Lord working with them, and confirming the word 
with Bigns following." (Mark 16: 20.) 

'Considered merely as ministers, the work of the 
Apostles was identical with that of other ministers of 
Christ; but considered as Ajjostles, their work was pe- 
culiar, and hence required peculiar gifts. These ex- 
traordinary gifts ceased with the Apostolic age, be- 
cause no longer necessary; while the ordinary gifts of 
evangelists, pastors and teachers, exhorters, helps, etc., 
continue in the churches. From the very nature of 
the case, therefore, the Apostles, as such, could have no 
successors in their high office. No man could enter 
that office unless he had seen Jesus Christ, and pos- 
sessed the gifts of inspiration, miracles, prophecy, and 
tongues; gifts which none have possessed since the 
days of the Apostles. For any uninspired man, there- 
fore, to claim to be a successor of the Apostles, is the 
most daring presumption. It is passing strange that 
intelligent people will admit such arrogant claims, and 
bow in submission to such ghostly usurpers. 

Hence we see that the last Commission of Christ, 
containing the authority and command to baptize, was 
given to the Apostles, not as disciples, nor as a church, 
neither as ministers merely, but as the inspired found- 
ers and instructors of the churches to the end of (he 
world; and that it was given to them for the churches. 
Accordingly, the Apostles were fully authorized to make 
and baptize disciples every-where, to gather them into 
churches, and to act in all respects as the plenipoten- 
tiaries of the Lord Jesus Christ in his kingdom on 



ear 



th. 



TO WHOM THE AUTHORITY BELONGS. 73 

4. Finally, Christ gave the Authority to baptize to 
his Churches as such, through his inspired Apostles. 

The youthful bride of Christ, u prepared and made 
ready w for his reception by John the Baptist, was pre- 
sented to her royal bridegroom soon after his forma] 
induction into his kingdom by baptism, and when lie 
was publicly owned by his Father as his beloved Son. 
and anointed with the Holy Spirit for his Mediatorial 
work, constituting his ordination to the ministry. (See 
Matt. 3 : 13-17 ; Luke 1 : 17 ; John 1 : 29-34.) The 
princely Bridegroom affectionately received his virgin 
bride, as thus made ready and presented to him by his 
happy groomsman. And here and now ^Ae^?^ Gospel 
church in embryo appears in the visible kingdom of 
Christ. Accordingly, John said to his complaining 
disciples : " Ye yourselves bear me witness, that I said, 
I am not the Christ, but am sent before him. He that 
hath the bride is the bridegroom; but the friend of the 
bridegroom, who standeth and heareth him, rejoiceth 
greatly because of the bridegroom's voice : this my joy 
therefore is fulfilled/' (John 3 : 28, 29.) 

Accordingly, Dr. J. R. Graves remarks : " The 
first commission to preach the Gospel was given to 
John the Baptist. Though unbaptized and unordained, 
he was authorized to preach and to baptize in water 
those who cordially believed his teachings and gave 
him satisfactory evidence of true repentance, and thus 
he made ready a people prepared for the Lord. This 
people, as material, Christ received and organized into 
a church. John's was a special commission, and expired 
with him." (See The Baptist of June 11th, 1870.) 



74 ADMINISTRATOR OF BAPTISM. 

But while Jesus was yet with his young and grow- 
ing bride, he retained all administrative and executive 
power in his own hands. Hence, while he enacted 
laws, established ordinances, ordained ministers, and 
taught the fundamental principles of church discipline, 
formative and corrective; still he himself was the sole ex- 
ecutive in his kingdom. But when he ascended up on 
high, leading captivity captive, then his bride or first 
church (see Acts 1 : 12-15) began to act as the execu- 
tive in his kingdom on earth ; and as such, elected and 
ordained an Apostle to fill the place of Judas Iscariot. 
(Acts 1 : 16-26.) And it was to this model church, 
gathered by Christ himself, that the baptized thousands 
were " added " on and after the Day of Pentecost." 
(See Acts 2 : 41-47 ; 4 : 4.) 

The Apostles being endued with power from on 
high, commenced acting under this great Commission 
of Christ. And Peter, to whom the "keys" of the 
kingdom had been given, now fully opened the door 
of faith, first to the Jews (Acts 2 : 14-40), and then to 
the Gentiles. (Acts 10 : 34-48.) This, however, gave 
him no power or pre-eminence over the other Apos- 
tles; he was merely their organ of communication. 
Thus, " beginning at Jerusalem," they went forth into 
all the world, preaching the Gospel to every creature, 
baptizing disciples, and gathering them into churches; 
teaching them to " observe all things whatsoever" 
Jesus had commanded them. And these churches, 
like the model church, were composed exclusively of 
baptized believers, voluntarily associated together in the 
faith and fellowship of the Gospel; observing the or- 



TO WHOM THE AUTHORITY BELONGS. (O 



di nances of Christ; governed by his laws; and exercis- 
ing the gifts, rights, and privileges vested in them by 
his word; with Bishops or Pastors and Deacons as 
their only permanent officers. Each church was sov- 
ereign and independent, subject only to Christ as its 
Head and Lawgiver. 

Xow, to these churches as such, and to them alone, 
did the Apostles commit the laws^nd ordinances of 
Christ's kingdom for execution and observance. And 
this was in perfect accordance with the previous in- 
structions of Jesus as given in Matt. 18 : 15-20, 
where he expressly teaches that in all matters of dis- 
cipline the ultimate appeal is to " the church" whose 
decision is final. The Apostles so understood the 
Savior, and instructed the churches accordingly. Unlike 
modern lords over God's heritage, they acknowledged 
themselves the servants of the churches for Jesus' sake 
(2 Cor. 4 : 5), and bowed with cheerful submission to 
church sovereignty. For instance, Paul instead of tak- 
ing discipline into his own hands, directed the church 
at Corinth to excommunicate the incestuous man (1 
Cor. 5 : 1-5) ; and when he had repented of his sins, 
the apostle exhorted the church to forgive and restore 
him to her fellowship. (2 Cor. 2: 6-8.) The same 
was true of all the apostolic churches, as it is of all 
Baptist churches. 

Thus the sole power of discipline, formative and cor- 
rective, was vested in the churches as the permanent 
executives in Christ's kingdom on earth ; and hence 
the Savior himself commended the church at Ephesus 
for exercising this right. (See Rev. 2 : 2.) Not even 



76 ADMINISTRATOR OF BAPTISM. 

the apostles ever dared to usurp this church preroga- 
tive. In short, then, all government was left by the 
apostles in the bands of the churches as such, and each 
church constituted an independent little sovereignty in 
the visible kingdom of Christ, subject only to Him 
and his laws. 

The same is equally true of the ordinances of the 
Gospel. As has been shown, our Lord entrusted his 
laws and ordinances to his apostles for the churches, 
and the apostles delivered these laws and ordinances to 
the several churches as they had received them from the 
Savior. Accordingly, Paul said to the church at Cor- 
inth: " Now I praise you, brethren, that ye remember 
me in all things, and keep the ordinances (Marg. tradi- 
tions, including both doctrines and ordinances) as I de- 
livered them to you. . . . For I have received of the 
Lord that which also I delivered unto you" etc. (1 
Cor. 11: 2, 23, etc.) And what was true of this 
church was equally true of all the churches — " as 1 
teach every '-where in every church" adds the apostle. 
(1 Cor. 4: 17.) Thus Christ by his apostles com- 
mitted the laws and ordinances of the Gospel to the 
several churches and their successors as " the ground 
and pillar of the truth" (1 Tim. 3: 15), and as the 
permanent executives in his kingdom on earth. 

Accordingly, Dr. H. G. Weston, President of 
Crozer Theological Seminary, Pa., says : " The ordi- 
nances belong to the Church, not to the Ministry. This 
has long seemed to me the plain teaching of the New 
Testament, and the only ground on which Baptists can 
consistently stand. When this position is established 



TO WHOM THE AUTHORITY BELONGS. 77 

and clearly understood, right views of the church, of 
the ordinances, of the ministry, and of church order 
a v i 1 1 follow. One of the fundamental errors of other 
denominations is the exaltation of officers and individ- 
uals to a place entirely inconsistent with the idea of a 
Xew Testament church ; and just so far as we adopt 
this error our practice will be wrong, or if right will 
be inconsistent with our theory. The ordinances are a 
sacred trust committed to the keeping of the church." 
(See The Baptist of June 11th, 1870.) 

Hence we see that the churches as such, and not the 
ministry or session, are charged with the enforcement 
of Christ's laws and the administration of his ordi- 
nances. To each particular church, as such, belongs 
the exclusive right to approve and baptize all appli- 
cants for membership. Nor does the Xew Testament 
furnish a single example of valid baptism which was 
not administered either by the direct authority of Jesus 
Christ, or by that of a. Gospel church — not one. As 
we have shown, John the Baptist was authorized and 
sent by Christ himself, to baptize penitent believers, 
and hence John's baptism was recognized as valid by 
the Savior, but John had no right to authorize his 
disciples to administer the ordinance. And this, in 
fact, was the radical defect in the baptism of " certain 
disciples" at Ephesus.- (Acts 19: 1-7), who were re- 
immersed on a profession of their faith, after Paul had 
properly instructed them in regard to John's preach- 
ing and baptism ; they having been immersed by some 
unauthorized disciple of John — probably Apollos. 
(See Acts 18: 24-28.) 



i8 ADMINISTKATOB OF BAPTISM. 

When, therefore, a minister of the Gospel adminis- 
ters baptism, he does it by the authority of the church 

that ordained him, and hence it is in fact the church 
baptizing by its authorized agent or servant; just as 
Jesus baptized by his authorized disciples. (See John 
4 : 2.) And so, when evangelists or missionaries ap- 
prove and baptize disciples among the destitute or the 
heathen, they act for the churches as their authorized 
agents or servants ; and therefore they are properly 
held amenable to the churches for their official acts. 
Thus, as Christ by his appointed agents baptized all 
disciples while on earth, so his churches by their ap- 
pointed agents baptize all converts now. Accordingly, 
the late Dr. Johx L. Waller says : u It is nowhere 
in the Scriptures made the duty of ministers as such to 
give the rite of baptism. To the churches are com- 
mitted the keys; they can open, and none can shut; 
they can shut, and none can open. The churches are the 
highest authority under Christ. They are not depend- 
ent on the ministry for existence ; but the ministry upou 
the churches." (See Western Recorder, of Xov. 25th, 
1857.) And Dr. J. B. Jeter, senior editor of the 
" Religious Herald," remarks : " To his Church, Christ 
has committed the ordinances — baptism icith the rest, 1 
Cor. 11:2. . If baptism is to be kept as it was 
delivered to the church, then it can not be properly ad- 
ministered but by her authority. Those whom God 
appoints to the ministry, he inclines the church to sep- 
arate for the work to which they are called. Acts 13: 
2." (See Religious Herald, of Oct. oth, 1871.) 

In this sense, then, and no other, is baptism a church 



AN ADMINISTRATOR REQUIRED. 79 

ordinance, and so far as its administration is concerned, ' 
it belongs to the churches as such and to them alone. 
The Lord's Supper is a church ordinance, to be cele- 
brated in each particular church by its members col- 
lectively ; while baptism is a church ordinance, to be 
administered outside of any church, by a properly au- 
thorized agent of a church ; and both ordinances equally 
belong to the churches, and are subject to their exclu- 
sive administration and control. It is evident, there- 
fore, that the authority to baptize was given finally by 
Christ, through his apostles, to the churches as such; 
and that it now belongs to them alone as the sole exec- 
utives in his kingdom on earth. 

Hence we learn — To WHOM Christ has given the 
authority to baptize : 1st. He authorized John the Bap- 
tist to administer the ordinance ; 2d. He next author* 
ized his chosen disciples to baptize for Him ; 3d. He at 
length fully authorized his " eleven disciples" to baptize 
in all the world ; and 4th. He finally gave the author- 
ity to baptize to his churches as such, through his in- 
spired apostles, to whom alone it scripturally belongs as 
the permanent executives in his kingdom ; while the 
churches administer the ordinance by their authorized 
agents. 

Having shown that the authority to baptize is vested 
in the churches as such, we proceed to inquire, 

II. Whether the Scriptures require an 
Authorized Administrator of Baptism. 

And here a primary question claims our attention : 
Do the Scriptures require any administrator? If they 



80 ADMINISTRATOR OF BAPTISM. 

do not, then every convert may lawfully baptize him- 
self, and such baptism would be valid. If all that is 
required be merely the immersion of a believer in water 
into the name of the Holy Trinity, no matter how or 
by whom, then there is no necessity for an administra- 
tor at all. Indeed, if baptism be simply an individual 
duty, like repentance or faith, it would be more prop- 
erly self-ad ministered ; for no one, save a Pedobaptist 
sponsor, would pretend to exercise faith for another, 
or make it dependent upon a second person. It was 
this view of the subject which gave rise to the defunct 
sect of Se-Baptists in England early in the seventeenth 
century, who maintained that it w T as lawful and proper 
for every believer to immerse himself. But self-bap- 
tism is condemned both by reason and Scripture, and 
hence repudiated by all denominations; for all hold 
that an administrator of some kind is essential to 
valid baptism. 

Now, that the Scriptures do require an administra- 
tor of baptism will appear from the following consider- 
ations ; 1st. The very command " to be baptized " neces- 
sarily implies an administrator. The candidate merely 
submits to the ordinance at the hands of another; and 
if he or she can not find a proper administrator, the 
obligation " to be baptized " ceases until one can be 
found. 2d. The duty to baptize is expressly enjoined 
upon the administrator. Thus John the Baptist was 
specially "sent to baptize" (John 1: 33); and both 
the Jews and Jesus so understood it. Hence they de- 
manded baptism at his hands alone. During our 
Lord's personal ministry, as we have seen, he em- 



AX ADMINISTRATOR REQUIRED. 81 

ployed his chosen Disciples to administer the ordinance 
for him in his immediate presence. And at the close 
of his ministry, He extended their commission to all 
the world, with the injunction to teach or disciple all 
nations, "baptizing them" etc. (Matt. 28 : 19.) Here 
the duty of baptizing is expressly enjoined upon the 
administrators, 3d. All the recorded examples of bap- 
tism confirm this position. In every case an adminis- 
trator is either mentioned or clearly implied. This is 
true of all the baptisms recorded in the New Testa- 
ment. The baptism of Jesus especially bears on this 
point. His baptism was designed as a pattern for all 
his followers (Matt. 3 : 15); and hence he submitted 
to the ordinance at the hands of his own authorized 
administrator. And during the whole of his public 
ministry, Jesus himself acted as administrator, through 
his authorized agents. (John 4 : 2.) 4th. The symbolic 
import of baptism presupposes and requires an admin- 
istrator. Baptism is a symbol of Christ's burial and 
resurrection, implying his previous death for sin, and 
of our buried with him and resurrection to newness of 
life, implying our previous death to sin through faith 
in a crucified, buried, and risen Savior. (See Rom. 6 : 
3-5; Col. 2: 12.) But did Christ bury and raise 
himself? Or can a dead man bury and raise him- 
self? The agency of another is necessarily implied. 
(See " Christian Review " No. 96, for April 1859, pp. 
239-249.) 

Having briefly shown (1.) from the command u to 
be baptized;" (2.) from the express injunction " to 
baptize ; " (3.) from the recorded examples of baptism ; 



82 ADMINISTRATOR OF BAPTISM. 

ami (4.) from the symbolic import of the ordinance, 
that an administrator of some kind is essential to the 
validity of baptism, we are now prepared to answer 
the question : Whether the Scriptures require an au- 
thorized administrator. If they do not, then any disci- 
ple of Christ, man, woman, or child, that has the 
physical strength, may lawfully baptize others ; and 
no church or denomination has a divine right to re- 
strict the administration of the ordinance to ordained 
ministers of the Gospel, as all do, except the Camp- 
bellites. 

Hence every applicant for baptism and church-mem- 
bership would be at perfect liberty to choose his own 
administrator, and to receive the ordinance at the 
hands of a private member, instead of the pastor, if 
he should prefer it. But what saith the Scripture on 
this subject? That the New Testament does require 
an authorized administrator of baptism is proved, 

1. From the appointment of John the Baptist to ad- 
minister the ordinance. 

As we have shown, John was expressly sent "to 
baptize " penitent believers. He received his authority 
to baptize directly from the Lord Jesus Christ, into 
whose hand the Father had given " all things " pertain- 
ing to the Mediatorial kingdom. (See Matt. 28 : 18; 
John 3 : 35 ; 1 Cor. 15 : 25.) John w 7 as the first and 
only authorized administrator, until the Savior was 
baptized and anointed with the Holy Spirit. Hence it 
was that all who desired baptism went to him, and 
sought it at his hands only. Not even his disciples, 
some of whom afterwards became apostles, w r ere allowed 



AN ADMINISTRATOR REQUIRED. 83 

to baptize, because Christ had not yet authorized any 
of them to administer the ordinance. 

And this accounts for the fact that John himself was 
never baptized, though he felt his need of it (Matt. 3 : 
14) ; he being the only authorized administrator at this 
time. Even Jesus, though the Author of the institu- 
tion, was not yet qualified to baptize his servant. It is 
certain, therefore, that during John's ministry the right 
to baptize was restricted to an authorized administra- 
tor, and that such an administrator was essential to 
valid baptism. Hence we see that the appointment of 
John the Baptist to administer baptism, clearly proves 
that an authorized administrator is indispensable to the 
validity of the ordinance. This is proved, 

2. From the appointment of certain Disciples to bap- 
tize for the Savior as his agents. 

As w r e have seen, Jesus employed certain disciples 
as his agents or substitutes to baptize converts for him ; 
and they administered the ordinance by his authority, 
and under his immediate direction and control. Hence 
he "was said to baptize them himself, because these dis- 
ciples officiated as his authorized agents. (John 4 : 2.) 
But there is no evidence that Christ employed his dis- 
ciples indiscriminately to baptize for him. There can 
be no reasonable doubt, that these administrators were 
those whom he had called and was qualifying to be- 
come his Apostles. (See pp. 5-7.) AH things taken 
together justify, if not force the conclusion, that Jesus 
employed these chosen disciples to administer the ordi- 
nance for him during his entire ministry. 

Now, these disciples, of £!hrist were fully qualified to 



! ADMINISTRATOR OF BAPTISM. 

act as administrators of baptism. 1st. They were bap- 
tized disciples. This is evident from various consid- 
erations. Most, if not all of them had been disciples 
of John, and, therefore, must have been baptized ; for 
if they had neglected or refused his baptism, they would 
have u rejected the counsel of God against themselves/' 
as did the Pharisees and lawyers (Luke 7 : 29, 30,) and 
thereby proved that they were not disciples at all. 
And if any of them became disciples under the minis- 
try of Jesus, then it is certain that they were baptized, 
for " Jesus made and baptized more disciples than John." 
(John 4:1.) Besides, Christ had taught them by his 
own example, that baptism was a necessary part of all 
" righteousness;" and to have allowed any of his dis- 
ciples to neglect this first duty, would have nullified 
the law of baptism which he himself had solemnly 
obeyed. 2d. These disciples had been called to the 
ministry, and were preparing for it under Jesus him- 
self. (See Matt. 4: 18-22; 9:9; John 1 : 35-51.) 
And as baptizing was to be a part of their official work, 
it was altogether proper that they should be employed 
in administering the ordinance now. 3d. These disci- 
ples baptized by Christ's special appointment. They 
were authorized directly by Him, and acted under 
his appointment. They did not administer the ordi- 
nance because any or all disciples had the right to bap- 
tize, but because Jesus had appointed them to act as his 
special agents. We have, then, a divine warrant for 
employing such authorized administrators; have we 
such a warrant for employing any others? Hence we 
see that the appointment of certain disciples to bap- 



AN ADMINISTRATOR REQUIRED. 85 

tize for the Savior, proves that an authorized adminis- 
trator is essential to the validity of the ordinance. 
This is proved, 

3. From the re-appointment of the " eleven Apostles " to 
baptize among all nations. 

We have already shown, that the Commission of 
Christ was given to the Apostles, not as disciples, nor 
as a church, neither as ministers merely, but as the in- 
spired founders and instructors of the churches to the 
end of the world; and that it was given to them for the 
churches. We have also shown, that the Apostles ac- 
tually delivered the laws and ordinances of the king- 
dom to the several churches as they had received 
them from Christ ; and that the sole authority to bap- 
tize now belongs to the churches as the permanent ex- 
ecutives in Christ's visible kingdom on earth. And we 
have also shown, that no person has a diviue right to 
administer baptism without authority directly from 
Christ, or from a church of Christ; and that the 
duty of baptizing is expressly enjoined upon those 
and only those who have received such authority ; as 
had John the Baptist, the Apostles and Evangelists, 
and as have all regularly ordained Baptist ministers. 

Xow these last administrators appointed by the Sav- 
ior were not only baptized and called, but also regu- 
larly ordained ministers of the Gospel (Mark 3 : 14) ; 
for Matthew combines the duty of " baptizing " with 
that of "teaching." The Commission, then, authorizes 
none to baptize but ordained ministers of the Gospel, and 
are any Scripturally ordained except regular Baptist 
ministers? And the Commission is in perfect hay- 



86 ADMINISTRATOR OF BAPTISM. 

niony with the practice of our blessed Lord. As he 
restricted the administration of baptism to those whom 
he himself appointed and authorized, so the commis- 
sion restricts the right to baptize to those whom his 
churches shall appoint and authorize. Hence w r e see 
that the re-appointment of the " eleven Apostles "to 
baptize among all nations, clearly proves that an au- 
thorized administrator is essential to the validity of the 
ordinance. This is proved, 

4. From the recorded Examples of baptism in the New 
Testament 

These examples show how inspired men interpreted 
the law of Christ in regard to the administrator of 
baptism, and hence are as authoritative on this subject 
as express precepts. But as we have already exam- 
ined the baptisms administered by John and also by 
Jesus through his authorized disciples, previous to the 
giving of the Commission, we shall confine our atten- 
tion at present to those administered on and after the 
Day of Pentecost. Nine instances of the administra- 
tion of baptism are recorded in the New Testament after 
this period. In some of these cases we are not ex- 
pressly told who the administrators were; but even in 
these the circumstances indicate them with sufficient 
clearness. 

1st. The first example is that of the Pentecostian 
converts, Acts 2 : 37-41. This occurred not long after 
the Apostles received the Commission, and it was the 
first administration of the ordinance under it. That 
Commission required them to " teach and baptize." 
Accordingly, " Peter standing up with the eleven," first 






AN ADMINISTRATOR REQUIRED. 87 

preached a crucified and exalted Savior, and then com- 
manded the inquiring multitude to " Repent," im- 
plying faith; directing " every one" of that multitude 
who obeyed the first injunction to " be baptized in the 
name of Jesus Christ." And with these requirements 
many complied promptly ; for it is added: u Then they 
that gladly received his icord icere baptized; and the 
same day there were added unto them (i. e. unto the 
first Gospel church, Acts 1 : 15 ; 2 : 47) about three 
thousand souls." (Verse 41.) Xow it is not said who 
baptized these rejoicing converts, but as the Apostles 
were expressly commissioned to make disciples and bap- 
tize them, the natural presumption is that they admin- 
istered the ordinance themselves j and there is no evi- 
dence to the contrary. Certain it is that these converts 
were baptized either by the Apostles or by persons au- 
thorized by them to do it ; and in either case the ordi- 
nance was valid. 

2d. The second example was that of the Samaritans, 
Acts 8 : 5-12. " Then Philip went down to the city of 
Samaria, and preached Christ unto them. And the 
people with one accord gave heed unto those things 
which Philip spake, hearing and seeing the miracles 
w T hich he did. . . . But when they believed, Philip 
preaching the things concerning the kingdom of Crod^ 
and the name of Jesus Christ, they were baptized, both 
men and women." It is not said here that Phili-p 
baptized these men and women, but it is obviously to 
be inferred; for there is no intimation that he employed 
any one to administer the ordinance for him. But who 
was this Philip? He was originally one of the seven 



08 ADMINISTRATOR OF BAPTISM. • 

Deacons, but subsequently became an "evangelist." 
(Acts 21 : 8) ; a title which Paul applied to Timothy 
(2 Timothy 4: 5), and which the Apostle employs to 
designate a distinct ministerial office in the church. 
(Eph. 4 : 11.) Philip was not only a Deacon, but also 
an ordained Minister of the Gospel; for no man can 
enter the ministry without ordination by the authority 
of a Gospel church. 

3d. The third example was that of the Ethiopian 
eunuch, Acts 8 : 36-40. Here it is expressly stated 
that Philip baptized the eunuch; and we have just 
shown who Philip was. And it is a significant fact, 
that the eunuch immediately requested baptism at the 
hands of Philip. Had it been lawful for any and every 
pious person to administer the ordinance, he might and 
probably would have waited until he returned home, 
that his friends might have witnessed his baptism. 
But there was no authorized administrator there, and 
therefore he applied to Philip to baptize him. 

4th. The fourth example of baptism was that of Paul, 
Acts 9:18. Here Ananias was unquestionably the ad- 
ministrator. Jesus appeared to him in a vision, and 
directed him to go and instruct the praying penitent, 
that he might receive his sight and be filled with the 
Holy Ghost (See verse 10-17) ; "and immediately there 
fell from his eyes as it had been scales; and he received 
his sight forthwith, and arose, and was baptized" Ana- 
nias was a prominent "disciple," authorized by Christ 
himself to baptize Paul, and probably a regular min- 
ister of the Gospel. 

5th. The fifth example of baptism is that of Come- 



AN ADMINISTRATOR REQUIRED. 89 

lius and his friends, Acts 10 : 44-48. Peter says that 
u six brethren " accompanied him, some of whom no 
doubt were ordained ministers. As Peter himself did 
not baptize Cornelius and his friends, but simply 
11 commanded them to be baptized in the name of the 
Lord," he must have employed one or more of these 
"brethren" to administer the ordinance for him, for 
there were no other persons present to do it. But 
whether they w T ere ministers or not, one thing is cer- 
tain, that they officiated by the authority of an inspired 
Apostle. 

6th. The sixth example of baptism is that of Lydia 
and her household. Acts 16: 14, 15. These were the 
first conversions and baptisms in Philippi; and Paul 
and Silas were the only Christian ministers in that 
city at the time. One or the other, therefore, must 
have administered the ordinance, and both were au- 
thorized administrators. 

7th. The seventh example is that of the jailer and 
his household, Acts 16 : 33. And here again, either 
Paul or Silas must have administered the ordinance, 
for there was no other person to do it. 

8th. The eighth example was that of the several bap- 
tisms at Corinth, Acts 18 : 1-8. These baptisms oc- 
curred under the ministry of Paul, Silas, and Timo- 
thy. Paul says that he baptized only Crispus, Gaius, 
and Stephanas in that city. The other baptisms, 
therefore, must have been administered by Silas and 
Timothy. In rebuking the Corinthians for their di- 
visions, Paul thanks God that he had baptized so few 
of them, since it vindicated him from the suspicion of 



00 ADMINISTRATOR OF BAPTISM. 

socking to bo a parly loader among them. (Soo 1 
Cor. 1 : 14—16.) And here the intimation is plain, 
that the practice of baptizing belonged exclusively to 
the ministry in the days of the Apostles. When Paul 
says, that u Christ sent him not to baptize, but to 
preach the. Gospel," he evidently means, among other 
things, that baptizing was a subordinate part of his 
ministerial work ; for the commission is, first to 
u teach " or make disciples, and then to u baptize them" 

9th. The ninth and last recorded example of baptism 
is that of " certain disciples" at Ephesus, Acts 19: 
1-7. This case is worthy of special attention, since 
it furnishes an instance in apostolic times, in which 
the absence of an authorized administrator rendered 
the baptism invalid, and occasioned its re-administra- 
tion. That these " twelve men n were re-baptized is 
clear from the narrative itself. And whether Paul 
administered the ordinance, or employed some other 
minister, is a matter of no consequence. 

We have thus briefly examined all the examples of 
baptism, recorded in the New Testament, after the 
giving of the last commission of Christ, and shown in 
every case the presence of an authorized administrator; 
one who was himself baptized and duly authorized to 
administer the ordinance to others. Nor is there a 
single precept or example to the contrary in the New 
Testament, either under the ministry of Jesus or that 
of his inspired Apostles — not one. It is certain, 
therefore, that the Scriptures do restrict the right to 
baptize to an authorized administrator, as is proved : 
1. From the appointment of John the Baptist to ad- 



QUALIFICATIONS OF AN ADMINISTRATOR. 91 

minister the ordinance ; 2. From the appointment of 
certain Disciples to baptize for the Savior ; 3. From 
the appointment of the " eleven Apostles " to baptize 
among all nations ; and 4. From the recorded exam- 
ples of baptism in the New Testament. Let us in- 



III. What are the Scriptural Qualifica- 
tions for an Administrator of Baptism. 

1. Baptism, on a credible profession of faith, is a 
scriptural qualification for an administrator of the ordi- 
nance. We say a credible profession of faith, because 
this is all that we can reasonably require. We do not 
and can not know the hearts of others, and hence we 
must in all cases act upon a credible profession of 
faith, and await the development of character. This 
indeed was all that our Lord required in order to bap- 
tism and church-membership. Acting then as the sole 
executive in his kingdom, and as the pattern of his 
churches — to be his permanent executives on earth, Jesus 
received even Judas Iscariot among his disciples on a 
credible profession of his faith and call to the ministry, 
and when properly instructed, ordained him to the 
apostleship — -the highest office in his church, notwith- 
standing Christ, as God, knew from the beginning that 
Judas was an unbeliever, and would ultimately betray 
his Lord for money. (See John 6 : 64, 70, 71.) This 
is a strong case, and was recorded for our instruction 
and imitation. Had the Savior, however, acted upon 
his divine knowledge, and rejected Judas and other 
unbelievers who made a credible profession of faith, 



92 ADMINISTRATOR OF BAPTISM. 

then it would have been impossible for his churches and 
ministers to imitate his example in receiving members. 

But while it is true that churches and ministers are 
obliged to admit applicants to baptism and church- 
membership on a credible profession of faith and await 
the development of their characters, still it is equally 
true that the Scriptures require all candidates not only 
to make such a profession, but actually to possess faith 
in Jesus Christ, in order to the validity of the ordi- 
nance. As it is written: ." He that believeth, and is 
baptized, shall be saved." (Mark 16 : 16.) " And 
Philip said : If thou believest with all thine heart, thou 
mayest. (Acts 8: 37.) "And many of the Corin- 
thians hearing believed, and were baptized. '' (Acts 
18: 8.) Such is the uniform teaching of the New 
Testament on this point. Hence we see that the law 
of baptism requires not only a credible and sincere 
profession of faith, but also faith itself without which 
the immersion of an adult is no better than that of an 
infant. Baptism to be valid, then, must have a believ- 
ing subject, as well as a scriptural action, design, and 
administrator. Sincerity can never be a substitute for 
faith. 

If it be objected that "the condition of receiving 
baptism, on the part of the candidate, is not the actual 
possession of faith, but a sincere profession of it," we 
answer, that this objection is based upon the unscript- 
ural assumption, that it is impossible for any one to know 
that he actually possesses faith in Jesus Christ. Now 
faith is both a mental and moral exercise, and its ex- 
istence in the heart is known by our consciousness. The 



QUALIFICATIONS OF AN ADMINISTRATOR. 93 

Bible clearly sets forth the evidences or fruits of faith, 
and by comparing our feelings with these evidences, we 
may know assuredly that we actually possess faith in 
Jesus Christ. As it is written: "He that believeth 
on the Son of God hath the witness in himself." (1 
John 5: 10.) "Unto you therefore who believe he is 
precious." (1 Peter 2: 7.) "Therefore being jus- 
tified by faith we have peace with God through our 
Lord Jesus Christ." (Rom. 5: 1.) These and other 
fruits of the Holy Spirit spring up in the heart the 
moment we believe in Christ, and they attest the exist- 
ence of faith, while we are conscious of enjoying them 
at times in a measure. Accordingly, Paul says : U I 
know ivhom I have believed, and am persuaded that he is 
able to keep that which I have committed unto him 
against that day." (2 Tim. 1 : 12.) John also says : 
" We know that we have passed from death unto life, 
because we love the brethren." (1 John 3 : 14.) And 
the experience of every well instructed Christian cor- 
roborates God's word on this point. Hence it is evi- 
dent that it is both our duty and privilege to know 
that we have faith in Jesus Christ, and that the act- 
ual possession of this faith is essential to valid bap- 
tism. 

And if through ignorance or false teaching on this 
subject, an individual should submit to baptism on a 
credible and sincere profession of faith, when in fact he 
was destitute of faith in Christ, his baptism would of 
necessity be null and void, for genuine faith is essen- 
tial to the validity of the ordinance. As a want of faith 
would invalidate his claim to personal piety, of course 



94 ADMINISTRATOR OF BAPTISM. 

it would invalidate his baptism. But if, on reflection, 
such a person should become convinced of his want 
of faith, and should repent, believe, and obtain the 
conscious evidences of faith in Christ, as many have 
done, then it would be both his duty and privilege to 
be re- immersed on a profession of his faith, just as if he 
had never been immersed. Xor would this be re- bap- 
tism, for his former immersion was no baptism at all. 
In all such cases, however, great caution and pru- 
dence should be exercised both by churches and indi- 
viduals. If a person is conscious of having enjoyed 
any measure of the Bible evidences of faith, such as 
love, joy, peace, and the spirit of obedience to Christ, 
previous to his baptismal profession, then his baptism 
is valid and should not be repeated, although he may 
be destitute of any present evidence of his acceptance 
with God. His condition is that of a backslider, and 
he should remember from whence he is fallen, and re- 
pent and do his duty as he did when first converted. 
(See Rev. 2 : 4, 5 ; 3 : 15-20.) This is the sad condi- 
tion of many Christians. (See Xote on page, 152.) 

Now, that baptism on a credible profession of faith 
is an essential qualification for an administrator of 
the ordinance, is plain from the Scriptures. (See Matt. 
28 : 19 ; Mark 16 : 16 ; Acts 2 : 41, etc.) The commis- 
sion makes baptism the first public duty of every be- 
liever, and hence it necessarily precedes the duty of 
baptizing others. Jesus " made and baptized disciples," 
before he authorized any of them to baptize for him. 
And certainly no man can Scripturally administer the 
ordinance to others who is destitute of valid baptism 



QUALIFICATIONS OP AN ADMINISTRATOR. 95 

himself, as are Carapbellite and Pedobaptist ministers 
generally. In the language of Dr. J. B. Jeter, we 
say : " One who is not himself baptized can hardly be 
authorized to baptize others." (See Religious Herald 
of Oct. 5th, 1871.) And in the language of the late 
Andrew Broadtjs, of Virginia, we say : " Baptizers 
in the Apostles* days were all baptized persons, except 
John the Baptist." And we have seen that John could 
not be baptized, because he was the first and only au- 
thorized administrator at that time. But John's was 
clearly an exceptional ease, and therefore can not be 
plead in justification of unbaptized administrators at 
the present day. 

The necessity of baptism on a credible profession of 
faith as a qualification for an administrator, is further 
evident from Scripture examples. Both Christ and his 
Apostles were baptized previous to administering the 
ordinance to others. In proof of this, see pp. 21, 22. 
Except John the Baptist, with whom baptism com- 
menced, the New Testament furnishes no example of 
any one administering the ordinance, without having 
first been baptized himself — not one. This is practi- 
cally admitted by all denominations, for they all re- 
quire what they deem valid baptism as a necessary 
qualification for an administrator of the ordinance. 
And this universal requirement is as reasonable as it is 
scriptural. How could any man successfully urge obe- 
dience to an ordinance which he himself would not ob- 
serve ? The j ust retort of all would be — "Physician, heal 
thyself" It is action that produces action ; we must prac- 
tice what we preach, in order to induce others to obey. 



96 ADMINISTRATOR OF BAPTISM. 

There is peculiar power in example; it is truth exem- 
plified. Hence we see that baptism on a credible pro- 
fession of faith is a Scriptural qualification for an admin- 
istrator of the ordinance. 

2. Regular 3Iembership in a Gospel Church is ateo a 
Scriptural qualification for an administrator of baptism. 
This is evident from the very design of the ordinance. 
Now there is variety of design in baptism, as there is 
also in the Lord's Supper. The primary design of 
the ordinance is — a formal and practical profession of 
faith in and subjection to the Holy Trinity, Father, 
Son, and Holy Spirit. (Matt. 23 : 19.) It is also 
designed as the ordinance of initiation into the visible 
kingdom of Christ, and a necessary qualification for 
church-membership in that kingdom. It does not 
confer membership in any church, but qualifies persons 
for it. The vote of a church alone confers member- 
ship in its body, and its vote dismisses or excludes from 
membership; just as an education qualifies a man for a 
professorship in a college, but does not constitute him 
a professor in any institution, while the vote of the 
Curators or Trustees makes him a professor or dismiss- 
es him. Baptism, then, is initiatory to citizenship in 
Christ's kingdom on earth, preparatory to church-mem- 
bership in that kingdom, although it does not confer 
membership in any church. The Ethiopian eunuch fur- 
nishes a striking illustration of this point. (See Acts 
8 : 35-39.) The moment he was baptized on a pro- 
fession of his faith, and by that very act, he was for- 
mally and publicly inducted into the visible company 
of Christ's followers, and was thus qualified for church- 



QUALIFICATIONS OF AN ADMINISTRATOR. 97 ■ 

membership, but he was not a member of any visible 
church until he was received by a vote of the church. 
(See Missile No. in, pp. 173-178.) 

Now admission into Christ's visible kingdom by 
baptism always and necessarily has reference to admis- 
sion into a Gospel church in that kingdom, and hence 
every administrator should so instruct his candidates — 
" teaching them to observe all things whatsoever Christ 
has commanded;" and it is equally the duty of candi- 
dates to receive the ordinance with special reference to 
becoming members of such a church without delay. 
And as the authority to baptize belongs exclusively to 
the churches of Christ, as such, it follows that a Gos- 
pel church must in all cases authorize its administra- 
tion either directly or indirectly, and that every candi- 
date should submit to the ordinance w T ith the intention 
of uniting with such a church immediately. 

The sole right, then, to initiate penitent believers 
into the visible kingdom of Christ by baptism, belongs 
to the churches as his permanent executives on earth. 
Accordingly, all regular Baptist churches vote first on 
the fitness of the applicant for baptism, and then to 
receive him into church-fellowship. For convenience, 
however, both votes are often taken together, " to be- 
come a member when baptized." But as a church can 
not administer the ordinance in its collective capacity, 
it must do it by its authorized agent or servant. The 
pastor of a church, therefore, is the proper person to 
baptize all applicants for membership in its body. 
Still it is the church that baptizes, just as Jesus bap- 
tized by his disciples, or as government administers the 



98 ADMINISTRATES OF BAPTISM. 

oath of allegiance by its authorized agents. (See pp. 
66-68.) 

If this be true, and surely no Baptist will deny it, 
then the immersions of Campbellite and Pedobaptist 
ministers can not be regarded by us as valid, for those 
ministers have no authority from any Gospel church to 
administer the ordinance; and hence no Baptist church 
would allow them to immerse its candidates. True, 
the Apostles often baptized far away from any church, 
but they were fully authorized by Christ himself to 
make and baptize disciples among all nations. The 
world was then missionary ground, and they acted as 
missionaries: just as do our missionaries now under 
similar circumstances. They approve and baptize con- 
verts for the churches and as the authorized agents of 
the churches from whom they hold their credentials 
of ordination. Under such circumstances ministers 
are obliged to act on their own judgment, and to bap- 
tize converts by previous authority until churches can 
be established. But where there is a church accessible, 
no minister has a divine right to approve and baptize 
candidates on his judgment alone. Much less has any 
Baptist minister a scriptural right to baptize persons 
to join Campbellite or Pedobaptist churches or to unite 
with no church, and thus encourage them in disobedi- 
ence and sin. 

But whether a minister be a settled pastor or a 
traveling missionary, he must in all cases baptize by 
church authority. It is, in fact, the church baptizing 
by its authorized agent, let the ordinance be adminis- 
tered where it may. And this official work is re- 



QUALIFICATIONS OF AN ADMINISTRATOR. 99 

stricted to ordained ministers of the Gospel. The New' 
Testament furnishes neither precept nor example to the 
contrary ; and this indeed is the order established by 
the commission which unites the duty of "baptizing" 
with that of "teaching" in the same persons. (See 
Matt. 28 : 19, 20.) 

Now, that regular church-membership is a Script- 
ural qualification for an administrator of baptism, is 
further evident from the fact, that the ministry is an 
office "in" the churches — "set in the church" as 
Paul expresses it. (1 Cor. 12 : 28.) That is, it is es- 
tablished in each particular church for the mutual ben- 
efit of all the churches. (See Eph. 4 : 11-16.) The 
ministry, therefore, is neither co-ordinate with, nor 
independent of, much less superior to the churches, 
but is part and parcel of the churches, and receives 
its official authority from the churches ; and hence it 
is properly responsible to the churches in the execu- 
tion of its official work. No minister of Christ, 
therefore, ever baptizes absolutely on his own responsi- 
bility, but always by the authority given him in ordi- 
nation by his church, with the laying on of the hands 
of the Presbytery. Otherwise, the ministry would not 
be an office " in " the churches, but " over * them, as is 
the case with Pedobaptist ministers generally. 

But if the ministry be an office "in" each church, 
as Paul expressly declares it is, and if ministers re- 
ceive their authority to baptize from the churches, as 
we have proved, then it follows of necessity that regu- 
lar membership in a Gospel church is an indispensable 
qualification for an administrator of baptism ; for cef- 



100 ADMINISTRATOR OF BAPTISM. 

fainly no church has a divine right to ordain any man 
to the work of the ministry who is not a member of its 
body. Nor have ministers a right to induct any man 
into the sacred office without the authority and concur- 
rence of his church. The churches, in fact, ordain all 
ministers, as they baptize all candidates; Presbyteries 
are but the agents of the churches in performing the 
ceremony of ordination, while they represent the 
whole denomination and the ministry in particular. 
Accordingly, Dr. J. M. Pendleton, of Upland, Pa., 
in speaking of " duly qualified" administrators of bap- 
tism, says : " They must be ordained to their work by 
vote of the churches of which they are members. 
This is the essence of ordination. What an ordaining 
council does is a formal recognition of what a church 
has already substantially done " (See Religious Her- 
ald, of March 14th, 1872.) 

3. Correct faith and practice are Scriptural qualifi- 
cations for an administrator of baptism. These qual- 
ifications were possessed by all administrators of the 
ordinance during the personal ministry of our Savior. 
That John the Baptist was correct both in faith and 
practice, none will deny. " The Apostle and High 
Priest of our profession, Christ Jesus/' was the embodi- 
ment of " the truth" and fulfilled u all righteousness" 
And the " Disciples," by whom Jesus baptized, had 
been specially called and instructed by himself, and of 
course were sound in faith and practice. Even Judas 
Iscariot maintained his profession until he betrayed his 
Lord, and was reputed sound both in faith and prac- 
tice. 



QUALIFICATIONS OF AN ADMINISTRATOR. 101 

The same was true of the administrators of baptism 
after the ascension of Christ. "The eleven" had been 
taught and trained for three years by the great Teacher 
himself, and then endued with power from on high by 
the Holy Spirit, as the founders and instructors of 
the churches for all time. Matthias was chosen to fill 
the place of Judas, with special reference to his fitness 
for the high position. And Paul " the Apostle to 
the Gentiles," was pre-eminently sound in faith and 
practice. Timothy and Titus were instructed and 
trained by Paul himself, who aided in their ordination. 
And the same Apostle prescribed the qualifications 
requisite for a " bishop " or minister, as a man " hold- 
ing fast the faithful word, as he had been taught" and 
of "blameless" life and reputation. So of all the ad- 
ministrators of baptism mentioned in the New Testa- 
ment. They were men of correct faith and practice. 

Happily, all denominations agree in theory on this 
point. None will admit the right of any man to bap- 
tize, whom they regard as unsound either in faith or 
practice. But do Baptists regard Campbellite and Pe- 
dobaptist ministers as sound in faith and practice? 
"Would they not exclude their own ministers for hold- 
ing and teaching the distinctive doctrines of Camp- 
bellites and Pedobaptists ? No Baptist Church can 
regard the ministers of other denominations as correct 
in faith or practice on the subject of baptism. To do 
this would be to admit that our own ministers are un- 
sound on this subject, for we differ essentially on this 
and many other points of faith and practice. 

The fact, however, that some administrators of bap- 



102 ADMINISTRATOR OF BAPTISM, 

tisni become heterodox in faith and immoral in prac- 
tice, docs not militate against this position. Baptiz- 
ing, like administering the oath of allegiance, is an 
official ad, and so long as a properly authorized admin- 
istrator maintains his standing in a Gospel church, his 
baptisms are valid, even though he may prove to bean 
unconverted man. For instance, if our Lord authorized 
and employed Judas Iscariot to baptize for him before 
he developed his true character and forfeited his stand- 
ing as a minister, his baptisms were equally valid with 
those of the other Apostles. 

Accordingly, Dr. A. C. Daytox, speaking of an un- 
converted administrator, says: ■" So long as he is a 
member and a minister, his official acts are valid for all 
church purposes whatever his secret personal character 
before God may be. The church in her ignorance be- 
lieved him to be a true believer; such he professed to 
be; as such she intrusted to him her ordinances. When 
she is undeceived, she must depose and exclude him ; 
but till she does so, his official acts are valid." (Pedo- 
baptist Immersions, p. 260.) 

4. Ordination by a Gospel Church through the con- 
joint agency of a Presbytery of ordained Ministers is 
also a Scriptural qualification for an administrator of 
baptism. Jesus, as the sole executive in his kingdom 
while on earth, appointed and ordained all ministers 
of the Gospel himself. In proof of this see Matt. 10 : 
1-7; Mark 3: 14; Luke 10: 1-12; John 15: 16. 
But when he ascended up to glory, then his churches 
became the permanent executives in his kingdom, with 
full power to elect and ordain all ministers, as well as to 



QUALIFICATIONS OF AN ADMINISTRATOR. 103 

enforce his laws and administer his ordinances. The 
authority, therefore, to elect and ordain to office be- 
longs exclusively to the churches as such, but as a 
church can not ordain in its collective capacity, any 
more than it could baptize, it employs ordained min- 
isters representing the whole denomination, and the 
ministry especially, to examine the candidate and per- 
form the ceremony for it; and hence the ordination is 
equally valid in all the churches of the kingdom. In 
the language of Dr. Wm. "Williams, Professor of The- 
ology in the" Southern Baptist Theological Seminary/' 
then, we add, u that the right to ordain vests prima- 
rily in a church, and a Presbytery is only the organ 
of the church, very properly and necessarily called in 
to give due weight and influence to its recognition and 
commendation." (See Christian Index, of January 25th, 
1872.) 

This was clearly the practice of the first Gospel 
churches, acting under the instructions of the inspired 
Apostles. Thus Matthias was elected and ordained to 
the Apostleship by the first church. (Acts 1 : 21-26.) 
Paul received his call to preach directly from Christ, 
and immediately commenced preaching, without con- 
ferring with flesh and blood (See Acts 9 : 20 ; 20 : 24; 
26 : 15-18 j 1 Cor. 1:17; Gal. 1 : 15-19) ; but he re- 
ceived his authority to baptize indirectly from Christ 
through the Church at Antioch by whom he was or- 
dained. (See Acts 13 : 1-3.) Though he had been 
preaching and studying preparatory to the Ministry for 
more than three years (Gal. 4: 16-18), we have no ac- 
count of his baptizing any one previous to his ordina- 
10 



104 ADMINISTRATOR OF BAPTISM. 

tion by tli.it Church. Thus Timothy also was ordained 
to the work of an Evangelist, u with the laving on of 
hands of the Presbytery," of which Paul was a member. 
(1 Tim. 4 : 14 ; 2 Tim. 1 : 6 ; 4 : 5.) Thus Paul and 
Barnabas officiated for the churches in ordaining 
"etdets" or pastors in Asia Minor. (Acts 14: 23.) 
And thus Titus was left in Crete to co-operate with the 
churches in ordaining " elders " or pastors in every city. 
(Titus 1 : 5.) The same w r as true of all ministers of 
the Gospel during the Apostolic age. In every instance 
where the particulars are given, we find that suitable 
men were formally inducted into the ministerial office 
by ordination ; and, in fact, there is no other way of 
entering the sacred office. Xo man was regarded as 
eligible to the pastorate or qualified to administer the 
ordinance of baptism without such ordination. 

Xow, this is, and ever has been, the practice of Bap- 
tist churches. Indeed, they will not allow Licentiates 
to baptize their own converts until they have been or- 
dained, and thus clothed with church authority to ad- 
minister the ordinance. And when ministers of other 
denominations embrace Baptist sentiments and unite 
with our churches, w r e never permit them to baptize 
until we have ordained them. Xo Baptist church will 
receive alien ordination, though some few are inconsist- 
ent enough to receive alien immersion as valid bap- 
tism. Xor are we alone in this requirement. All de- 
nominations, except the Campbellites, require what they 
are pleased to regard as valid ordination prior to admin- 
istering the ordinance. On this point all agree both 
in theory and practice; and hence the Presbyterians 



QUALIFICATIONS OF AX ADMINISTRATOR. 105 

may be allowed to speak for all. The Confession 
of faith, chap, xxvii, sec. 4, speaking of the admin- 
istration of " Baptism and the Supper" says : " Neither 
of which may be dispensed by any, but by a minister 
of the word, lawfully ordained" 

Hence it is plain both from the Scriptures and from 
church practice, that ordination by a Gospel church 
through the conjoint agency of a Presbytery is an es- 
sential qualification for an administrator of baptism. 
This necessity arises from the following facts: 1st. 
That Christ has given the authority to baptize to his 
churches; 2d. That the churches can administer baptism 
only by their authorized agents ; 3d. That ordination 
by a Gospel church, through the conjoint agency of a 
Presbytery, is the divinely appointed ceremony of initia- 
tion into the ministerial office, by and in which this 
authority is conferred ; and hence, 4th. That baptizing 
is an official act, and as such, can be Scripturally per- 
formed only by an officer of a church. Its validity 
depends not upon the character of the administrator, 
but upon the authority by which it is administered : 
just as the validity of the oath of allegiance depends 
not on the character of the officer, but upon his official 
authority to administer it. Accordingly, Dr. Jeter, 
in giving the " qualifications of a baptizer" remarks, 
"that the administrator should be pious — baptized — a 
church member — called of God to the ministry — au- 
thorized by the church to engage in the ministry — 
and duly ordained to the work." And he adds, that 
" while there may be some question as to what consti- 
tutes valid ordination, there is an almost universal 



10G ADMLNISTBATOE OF BAPTISM. 

agreement in our churches as to its necessity, in some 
form, in order to the administration of baptism." (See 
Religious Herald, of Oct. 5th, 1871.) 

Such, then, are the Scriptural qualifications for an 
administrator of baptism: 1. Baptism on a credible 
profession of faith; 2. Regular membership in a Gospel 
church; 3. Correct faith and practice ; and 4. Ordina- 
tion by a Gospel church through the conjoint agency 
of a Presbytery of authorized ministers. 

Having shown that the authority to baptize belongs 
exclusively to the churches as such, and that the Script- 
ures require an authorized administrator, and also what 
are the Scriptural qualifications for an administrator, we 
will answer, 

IV. The most Plausible Objections to 
this View 7 of the Subject. 

1st. It is objected, " that the authority to preach nee- 
essarily includes the authority to baptize" 

The argument here is, that as preaching is a more 
important duty than baptizing, the greater necessarily 
includes the less. This reasoning is plausible, but so- 
phistical. While it is true that the whole necessarily 
includes its parts, it is not true that the greater always 
includes the less, except the less be a constituent part 
of the greater. For instance, it would be usurpation 
for the chief executive of the United States to assume 
the functions of a subordinate officer. (See Daggs 
Church Order, p. 254.) So, though preaching is a 
higher duty than baptizing, it does not necessarily in- 
clude it. These duties are essentially distinct, though 



OBJECTIONS ANSWERED. 107 

properly combined in the same class of officers. Every 
man who is divinely called and properly qualified may 
and ought to preach, but none except regularly or- 
dained ministers have a right to baptize. 

Now this objection is based upon the false assump- 
tion, that the authority to preach and the authority to 
baptize are identical. But the authority to preach is 
divine only, while the authority to baptize is both di- 
vine and ecclesiastical. As we have shown, a call to 
preach is directly from Jesus Christ by the Holy Spirit, 
and is complete in itself; but the authority to baptize 
is indirectly from Christ by a Gospel church, through 
the conjoint agency of a Presbytery. This view is con- 
firmed by the words of Paul : " Christ sent me not to 
baptize, but to preach the Gospel" (1 Cor. 1 : 17) ; 
implying not only that preaching was his main busi- 
ness, but also that he received his authority to baptize 
in the ordinary way, i. e. by church ordination. (See 
Acts 13 : 1-3.) And this view perfectly harmonizes 
with the context, in which Paul cuts off the pretext 
of those who claimed superior baptism from him as an 
apostle. 

In this particular the commission given to "the 
eleven " apostles differed essentially from that given to 
Paul. Jesus himself had previously called and or- 
dained them to the ministry, and hence they were au- 
thorized by him both to preach and baptize. But he 
merely called Paul to be an apostle and authorized 
him to preach the Gospel, leaving him to receive his 
authority to baptize from the church at Antioch by 
regular ordination. And this fact proves that the 



108 ADMINISTRATOR OF BAPTISM. 

authority to preach does not necessarily include the 
authority to baptize. Had the greater included the 
less, Paul could not have said in truth, u Christ sent 
me not to baptize." Yet he had authority to admin- 
ister the ordinance, and occasionally exercised it, as in 
the case of Crispus, Gaius, and the household of Ste- 
phanas (1 Cor. 1 : 14-16) ; and doubtless he received 
it in the ordinary way. Accordingly, Dr. J. L. 
Dagg remarks: " There was a fitness in the arrange- 
ment that this ceremonial induction into office, should 
add the ceremonial authority to baptize. It can not 
be proved to be given in the internal call of the 
Spirit. It was not given in the extraordinary com- 
mission of Paul. If Paul received it in the ordinary 
way, whether in his being set apart at Antioch, or in 
some similar service at some previous time, we have 
this point established: — the authority to administer 
baptism is conferred in the ordinary course of ministe- 
rial succession, when an individual, called by the Holy 
Spirit to the ministry of the Word, is publicly set 
apart to this service." {Church Order, p. 257.) 

On this point the Baptists, at least, practically agree. 
All Licentiates of Baptist churches have a right to 
preach the Gospel, but none have a right to baptize 
even their own converts, until they have received au- 
thority from their respective churches by regular ordi- 
nation. And this, in fact, should settle the question 
with all Baptists that Campbellite and Pedobaptist im- 
mersions are not valid ; for certain it is that their min- 
isters have no authority from Baptist churches to ad- 
minister baptism for us. In our judgment, they are 



OBJECTIONS ANSWERED. 109 

not Scripturally ordained ; and as we reject their alien 
ordinations, so we should reject their alien immersions. 
There would be infinitely more propriety in receiving 
baptism administered by our own licensed preachers, 
than that administered by ministers equally unauthor- 
ized, and yet holding and teaching errors for which we 
would exclude our own ordained ministers. Hence it 
is evident that the authority to preach does not include 
the authority to baptize. 

2d. It is objected, " that any one who makes a dis- 
ciple is authorized by the Commission to baptize him" 

This objection, though plausible, is fallacious. Ac- 
cording to this interpretation of the commission, it is 
proper for parents, whose instructions have been blessed 
to the conversion of their children, to baptize them, 
and such baptism would be valid. Among those who 
regard baptism as a saving ordinance, this view might 
well be adopted; as indeed it has been in cases of ne- 
cessity, when laymen and even women administered 
the rite to the sick. But certainly no Baptist would 
admit this interpretation of the commission. If some 
duties required of ministers may be performed by lay- 
men, it does not follow that any and every disciple of 
Christ has the authority to baptize. 

The Apostles were required by the commission to 
make disciples and then baptize them ; and when they 
could not administer the ordinance themselves, they 
were to make provision for its administration. This 
they did by the establishment of sovereign and inde- 
pendent churches. As we have shown, the commission 
was given to the A postles for the churches^ and accord^ 



110 ADMINISTRATOR OF BAPTI0M. 

ingly tbey deliverd it to the churches as such, to be 
carried out in all its requirements by them as the per- 
manent executives in Christ's kingdom on earth. Christ 
by the Holy Spirit furnishes his churches with ministe- 
rial gifts, and requires them to cultivate and devote 
them to the work of the ministry. The churches, 
therefore, preach the Gospel by their spiritual gifts, 
and administer baptism by their authorized agents. 
And these facts clearly prove, that the administration 
of baptism was not left to any one who might make a 
disciple but is restricted to those whom the churches 
authorize. 

In the language of Dr. S. G. Hillyer we say : 
"While Christ was upon the earth, he had power to 
appoint whom he would to this work, and his appoint- 
ment conferred sufficient qualifications. But when he 
was about to ascend to his Father, it became necessary 
to make arrangements for the future. He accordingly 
commissioned the Apostles to " Go, and disciple all 
nations, baptizing them in the name of the Father, and 
the Son, and the Holy Ghost ; teaching them to ob- 
serve all things whatsoever he had commanded them." 
Under this broad commission, that extraordinary body 
of divines, full of the Holy Ghost, and guided by 
an infallible inspiration, . . established churches 
in every direction over the .Roman empire, and gave to 
them the ordinances which they were to observe, and 
the laws of Christ which they were to obey, to the end 
of time. In one word, both by precept and exam- 
ple, they established that " church order," or polity, 
>vhich should constitute for all time the basis of their 



OBJECTIONS ANSWERED. Ill 

organizations. A part of that church polity was to pro- 
vide for the appointment of those who should admin- 
ister the ordinances. As we have shown, the authority 
to administer baptism is conferred when a man, called 
of God to preach the Gospel, is publicly set apart to 
the work of the ministry by his church through the 
agency of a Presbytery." Hence Dr. Hillyer adds : 
" It follows that the church, acting through its Pres- 
bytery by the imposition of hands, confers that official 
gift which qualifies for the administration of the ordi- 
nances. This seems to have been the rule which the 
Apostles established for the observance of the churches 
in this matter/* (See Texas Baptist Herald, of July 
17th, 1872.) 

3d. It is objected, " that John the Baptist was not 
baptized, and yet he administered the ordinance" 

True enough, but was John's a parallel case? As 
has been shown, baptism commenced with him. He 
was the first and only authorized administrator until 
Jesus was baptized and entered the ministry. John 
felt his need of baptism (Matt. 3 : 14), and doubtless 
would have been baptized if he could, but it w r as im- 
possible at that time, for there was no one authorized 
to baptize him. He had the spirit of universal obedi- 
ence to Christ, but could not exercise it in obeying 
this ordinance for the want of an authorized adminis- 
trator. And the very fact that he desired baptism 
but could not then obtain it, proves conclusively that 
an authorized administrator is essential to the validity 
of the ordinance. His, therefore, w r as an exceptional 

11 



112 admin: b of b.\ 

- . and can not be urged as an objection to the p ri- 
tion here assail 

Y' r ir is true that John's baptism was valid, for he 
divinely author': administer the ordinance; 

and if Campbellite and Pedobaptist mi: show 

such authority, either from Christ or from a church 
of Christ, then and not till then, can Baptists consist- 
ently receive their immersions as valid baptism. Af 
have proved, the validity of the ordinal ends 

ntially upon the authority by which it is adminis- 
tered : just as the validity of the oarh of allegiance 
depends upon its being administered by an ant 
agent of government. Baptizing, therefore, is an of.- 
eial act, and as such must be performed by a leg 
authorized agent, or it is not Scriptural and v; 

4th. It is objected, " the." 
of other ministers, we shoub: 

We cheerfully admit that God di - the lab: - 

of other ministers so far as they preach and pra 
the truth; for he would not despise his own bra 
though it were preached by Satan himself. But we 
deny that God approves and blesses the en 
and practiced even by good me 
hates all error and sin. We believe that many P 
baptist ministers are divinely called to preach, and we 
say they ought to preach, and not to leave baptism and 
union with a Gospel church undone. Except the ? 
of baptism and proper chureh-membe: gard 

and treat them as we do our own shers. 

But the mere fact that God has called a Pedobaptist 
minister to preach and give- success to his labors, for- 



OBJECTIONS ANSWERED. 113 

nishes no reason why we should receive his immer- 
sions as valid baptism, any more than it is a reason 
why we should receive the baptism of our own licen- 
tiates as valid. Preaching is not an official act, but 
baptizing is ; and hence no man, though divinely called 
to preach, has a right to administer baptism without 
authority from a Gospel church. As has been shown, 
the authority to preach does not include the authority 
to baptize, although both duties are restricted to the 
same class of persons. As in the case of Paul, Christ 
authorizes men to preach, and his churches authorize 
them to baptize. 

Nor is this all. Pedobaptist ministers generally 
preach and talk and write against immersion, and 
would banish it from the world, if it were in their 
power. Many of them denounce it as " unscriptural, 
indecent, and dangerous" and use every possible means 
to dissuade honest persons from submitting to it. And 
when they are forced to administer immersion or lose 
members, they reluctantly do it merely to gratify the 
"foolish whims " of candidates, and not in obedience 
to Jesus Christ. Such immersions are no more valid 
than sprinkling or pouring, and much more sinful ; 
"for whatsoever is not of faith is sin" (Rom. 14: 23.) 
How can any Baptist regard such immersions as valid 
baptism ? 

5th. It is objected, "that if the candidate was sin- 
cerely pious and is satisfied, his baptism is valid, though 
it be irregular" 

This reasoning is faulty in several respects. It is 
based upon the false supposition; that the piety and 



114 ADMINISTRATOR OF BAPTISM. 

sincerity of the candidate can make the ordinance 

valid. On this principle sprinkling might be valid 
baptism, for doubtless some pious persons submit to 

the nnscriptnral rite with a sincere desire to obey 
Chris! and are satisfied with it. The defect, however, 
is not iu the candidate, but in the administrator. The 
candidate does his part right, but he merely submits 
to the ordinance. The administrator does his part 
wrong, for he has no authority from a Gospel chinch 
to baptize any one, and hence his administration of the 
ordinance is no more valid than the oath of allegiance 
would be, if administered by a private citizen. As 
we have proved, immersion by an unauthorized admin- 
istrator is no baptism at all, let the candidate be ever 
so pious and sincere. 

Nor is it enough that the candidate be satisfied with 
his baptism. He alone can not decide this question. 
The church to which he applies for membership must 
also judge of the validity of his baptism and be satis- 
fied. Indeed, a Gospel church is the divinely consti- 
tuted judge both of the piety and baptism of all ap- 
plicants for membership in its body. As we have seen, 
no person has a right to baptize himself, or to select 
his own administrator regardless of his qualifications. 
The only proper administrators are regularly ordained 
ministers of the Gospel ; and if a candidate receive 
the ordinance at the hands of any other it is no more 
baptism than if he had immersed himself, even though 
he be satisfied with it. Accordingly, the late Dr. A. 
P. Williams, of Mo., speaking of the administrator 
of baptism, says : "A regularly ordained minister is 



OBJECTIONS ANSWERED. 115 

the only authorized administrator of this ordinance." 
And speaking of the recipient of baptism, he adds : 
u It is his duty to use all diligence to satisfy himself 
that the man from whose hands he is about to receive 
the rite is Scripturally authorized to administer it." 
(See The Lord's Supper, pp. 83, 84.) And Dr. J. L. 
Dagg, speaking of the case of a candidate baptized by 
an unauthorized administrator, says : " The church of 
which he wishes to become a member, must exercise 
judgment on the case. If the candidate^ satisfac- 
tion with his baptism would suffice, persons baptized 
in infancy might obtain admission into our churches 
without other baptism. The church is bound to judge 
and to regulate its judgment by the will of God." 
(Church Order, pp. 284, 285.) 

Much less is immersion valid baptism when irregu- 
lar in a matter so important as the administrator, with- 
out whose agency baptism could not exist. All admit 
that baptism is a positive ordinance, based upon positive 
law ; and as such, it must be right in its mode, sub- 
ject, design, and administrator, or it is no baptism at 
all. And we have before proved, that the sole author- 
ity to baptize is vested in the churches of Christ as the 
executives in his kingdom, and that no man has a 
Scriptural right to administer the ordinance without 
authority from a Gospel church. And Campbellite and 
Pedobaptist ministers are destitute of such authority. 
This, at least, is practically admitted by all Baptists. 
No Baptist church will permit a minister coming from 
another denomination to baptize until she has author- 
ized him by ordination. How, then, can any Baptist 



116 ADMINISTRATOR OF BAPTISM. 

church receive the irregular immersions of Camp- 
bellite and Pcdobaptist ministers as valid baptisms ? 
Hence we see that such immersions are not baptism. 

6th. It is objected, " that this theory requires us to 
trace an unbroken succession of authorized administra- 
tors from the Apostles." 

The advocates of alien immersion boldly assert, that 
if an authorized administrator is essential to valid 
baptism, then no one can certainly know that he is bap- 
tized, unless he can trace an unbroken succession of 
such administrators back to the Apostles. This argu- 
ment is specious, but it is a false conclusion from a true 
premise. We believe that such a succession has ex- 
isted in all ages, and we find abundant evidence of the 
fact in church history, but we most emphatically deny 
that Baptists are under any obligation to trace this 
succession through the labyrinths of uninspired his- 
tory, in order to establish the validity of their bap- 
tism. Omniscience alone could trace it with unerring 
certainty, even if it were necessary. 

Now, w r e have already proved that Jesus himself au- 
thorized " the eleven " to baptize disciples and consti- 
tute them into churches, and that the first Jewish church 
authorized Matthias, while the first Gentile church 
authorized Paul to baptize. We have also shown that 
Christ, by his inspired Apostles, committed the laws 
and ordinances of his kingdom to the churches as such, 
and that the sole authority to baptize belongs to the 
churches as his permanent executives on earth. But 
as the churches in their collective capacity can not 
administer the ordinance, they do it by their authorized 



OBJECTIONS ANSWEKED. 117 

agents, just as Jesus baptized by his chosen disciples.' 
The validity of baptism, therefore, depends essentially 
upon church authority, and not upon ministerial suc- 
cession or any thing else ; and hence the only question 
to be settled is, whether the administrator was regu- 
larly authorized by a Gospel church to administer the 
ordinance. No candidate is required to go back of the 
church that authorized the administrator, in order to 
know that his baptism is valid, just as no man is re- 
quired to go back of the marriage of his parents in 
order to establish his claim as a legitimate heir. 

But it may be said, that this only removes the diffi- 
culty from the administrators to the churches, and 
hence we are bound to trace our church succession 
from the Apostles, in order to make good our claim to 
valid baptism. Now, we reaffirm our belief that such 
a succession of Churches has ever been in existence, 
whether it can be traced or not, and we base our belief 
on the promises of Christ and the facts of History. 
Jesus declared of his first church, or ecclesia, that the 
gates of hell should not prevail against it. (Matt. 16 : 
18), and promised to be with his successive churches 
and ministers always, even unto the end of time (Matt. 
28 : 20 ; and, in the absence of proof to the contrary, 
we are entitled, if not required, to believe that he has 
kept his w r ord, and consequently that there has been a 
continuous succession of Gospel churches from the 
Apostles until now. And this belief is confirmed by 
the fact, that authentic History in every age describes 
churches whose constitution, government, faith, and 



118 ADMINISTRATOR OF BAPTISM. 

practice clearly identify them with modJra Baptist 
churches. 

And when we find a church holding the doctrines 
of Christ, and " walking in all the laws and ordi- 
nances of the Lord blameless/' constituted upon the di- 
vine model, as is every Baptist church, we are justified 
in taking it for granted that it is a Gospel church, 
until some one can and does prove to the contrary. We 
are under no necessity of going back to ask by whom 
it was constituted, much less to trace its pedigree in all 
past ages. In the language of the late Dr. Daytox : 
u If it looks like a true church, believes like a true 
church, and acts like a true church, to me it is and must 
be a true church, until the contrary has been established. 
The burden of proof falls upon the adversaries. We 
do not need to establish our pedigree. It is for them 
to invalidate it; and that not by suppositions, but by 
tacts. Until this is done, such a church is to be re- 
garded as a part of the great visible kingdom of Christ, 
and authorized by him to administer his ordinance." 
{Pedoba.p. Immersions, p. 140.) 

Xow, if any one denies that such a succession of 
churches has existed, and bases his argument upon this 
assumption, then it devolves upon him to disprove the 
fact. Certain it is that no Baptist is under any neces- 
sity to trace his succession back to the Apostles, in 
order to prove the validity of his baptism, any more 
than a man is bound to trace his lineage back to Adam, 
in order to prove the legitimacy of his birth. With 
the Xew Testament in our hands, we boldly affirm that 
existing Baptist churches are identical with the Apos- 



OBJECTIONS ANSWERED. 119 

tolie churches in every essential particular, and wher- 
ever a Baptist church is found, it has full power to 
authorize any suitable man to administer baptism, 
though all history were blotted out of existence. Baptist 
churches, by universal consent, are Gospel churches, 
and as such, they need no succession of administrators, 
to give validity to the ordinance. Each church is fully 
competent to baptize its own converts, by its author- 
ized agent, and such baptism is valid. Hence all or- 
dained Baptist ministers are Scripturally authorized 
administrators. (See Missile No. iv, p. 251.) It fol- 
lows, therefore, that every penitent believer who receives 
baptism at the hands of an ordained Baptist minister, 
is Scripturally baptized, although the administrator 
could not be traced beyond his ordination. The validity 
of the act depends, not upon any succession, but upon 
church authority. 

But we are vauntingly told that American Baptist 
churches originated with Roger Williams, who was 
immersed by an unauthorized layman. It is true that 
Williams was thus immersed, and therefore his bap- 
tism was null and void. But it is not true that any 
Baptist church originated with him or his so-called 
church. Nor did he baptize any one, except Thomas 
Olney, whoever baptized others, and Olney was au- 
thorized to administer the ordinance by a regular Bap- 
tist church. This whole question has been thoroughly 
examined and fairly settled by the Rev. S. Adlam, 
Pastor of the First Baptist Church, in Newport, R. I. 
Mr. Adlam has carefully collected a volume of facts 
on this very point, showing, 1st. That the First Church 



120 ADMINISTRATOR OF BAPTISM. 

in Newport was established by Dr. JcUP Clark in 

1638, and is the oldest Baptist church in America. 
2d. That Roger Williams was baptized and organized 
his little church in Providence, March, 1639, and, be- 
coming dissatisfied with his fay-baptism, he left the 
church in July following, and never returned to it. 
(See Backus' Church Hist p. 50.) 3d. That this " thing 
called a church soon after came to nothing," in the 
language of Cotton Mather, and had no connection with 
any Baptist church. And 4th. That no Baptist church, 
living or dead, ever sprung from Williams or his little 
church. (See " 1st Baptist Church in America" by Ad- 
lam, issued by the " South-western Publishing House," 
Memphis, Tenn.) The Baptist churches of America 
descended chiefly from the English and Welsh Bap- 
tists, and from the valleys of Piedmont. 

Accordingly, Dr. A. C. Dayton, speaking of Roger 
Williams' church, says : u That so-called church lived 
a sickly life for a short time, and died. Other Bap- 
tist churches existed before it, and others have been 
formed since, without the slightest connection, direct 
or indirect, with that little anomalous affair which the 
Pedobaptists are so fond of designating the Mother of 
the Baptist denomination in America, but which every 
Baptist ought to know was an accidental and tempo- 
rary organization, disconnected with the regular. Bap-, 
tist Churches. We may freely admit that their bap- 
tism was null and void, without any serious detriment 
to our denominational order." (Pedobaptist Immersions, 
p. 113.) (See also " Church Communion?' 'pp; 142-153; 



OBJECTIONS ANSWERED. 121 

and "Trials and Sufferings for Religious Liberty/ 9 by 
J. R. Graves.) 

7th. It is objected, " that after all, the immersion of 
a believer is valid baptism, by whomsoever it may be ad- 
ministered." 

Mark 16 : 16, is adduced with great confidence in 
support of this objection. But to assume that an au- 
thorized administrator is not essential to valid baptism, 
because the Evangelist simply says, "He that believeth 
and is baptized shall be saved," is to assume too much. 
If the expression, " is baptized,' 9 may be interpreted to 
mean an immersion merely, no matter how or by whom, 
then the phrase, " he that believeth," may also be inter- 
preted to mean believing merely, no matter what or in 
whom. The fact is, the language here in regard to 
baptism is elliptical, just as it is in regard to faith, and 
both expressions must be interpreted in harmony with 
Matthew 28 : 19, where the duty of baptizing is ex- 
pressly enjoined upon the administrator. As the 
expression, "he that -believeth," necessarily implies 
Christ as the only proper object of faith, so the phrase, 
" is baptized," necessarily implies a proper administra- 
tor by whom it is performed. And the same is true 
_of all those references to baptism where the adminis- 
trator is not expressly mentioned. 

Now, if the immersion of a believer on a profession 
of his faith, regardless of the administrator, were all 
that is necessary, then any and all Christians might 
properly administer the ordinance, and such baptism 
would be valid. Parents might baptize their believ- 
ing children, and children their parents. But we have 



122 ADMINISTRATOR OF BAPTISM. 

shown, that even a special Divine call to preach does 
not of itself authorize a man to baptize his own con- 
verts, as in the case of Paul and that of our Licenti- 
ates. Every man who is divinely called has a right 
to preach, but no man has a divine right to baptize 
without authority from a Gospel church, given by reg- 
ular ordination. Hence it is evident that valid bap- 
tism necessarily includes a Scriptural administrator, as 
well as a Scriptural action, subject, and design. 

Such are the principal objections urged against the 
necessity of an authorized administrator of baptism, 
and they virtually include all others. Having briefly 
answered these objections, we proceed to show, 

V. The Evils of " Alien Immersion." 

Among its many evils, we mention the following: 

1. Alien immersion is unscriptiiral, and hence not 
valid baptism. 

We have already shown, 1st. That the sole author- 
ity to baptize is vested in the churches of Christ ; 2d. 
That an authorized administrator is essential to the 
validity of baptism ; and 3d. That none but ordained 
Baptist ministers possess church authority to adminis- 
ter the ordinance. With these facts established, it 
follows of necessity that the immersions of Camp- 
bcllite and Pedobaptist ministers are unscriptiiral and 
hence invalid, for none of them have authority from 
Gospel churches to baptize, and they all administer 
the ordinance with an unscriptiiral design. 

How r , then, can Baptists, whose only rule of faith 
and practice is the Bible, receive such unauthorized 



• EVILS OF ALIEN IMMERSION. 123 

immersions as valid baptism? In the language of 
Dr. Dagg, we say : u Only duly qualified ministers 
of the Gospel are authorized to administer baptism." 
And with Dr. Jeter, we say : " Regeneration, bap- 
tism, church-membership, a blameless life, a divine 
call to the ministry, ordination and church authority, 
are all, according to Scripture teaching and Baptist 
usage, essential to the regular administration of bap- 
tism. . . On these points all Baptists unite. Pedo- 
baptists are not authorized to administer the ordinance 
of baptism — we should not employ them to perform it 
for us, and w T e should discourage all persons from seek- 
ing it at their hands." (See Religious Herald, of 
March 14th, 1872.) And the same is equally true of 
Campbellite preachers. Of course, then, no Baptist 
church should receive such unauthorized immersions as 
valid baptism. Hence we see that the great reason why 
all Baptist churches and ministers should reject alien 
immersions is, because they are unscriptural and hence 
not valid baptism. 

2. Alien immersion tends to introduce unbaptized per- 
sons into Baptist churches. 

Now, it is unquestionably true that Bible readers 
generally are favorable to immersion, notwithstanding 
the combined opposition of Pedobaptists to it. Doubt- 
less this is owing to the fact, that the Scriptures know 
nothing as baptism but immersion. It is well known 
that w r ith Campbellites baptism is " the Gospel in 
water ; " and that without immersion there is " no 
promise of salvation? And modern Pedobaptists man- 
ifest a growing aversion to believer's baptism, and 



124 ADMINISTRATOR OF BAPTISM. 

judging from their preaching and writings, they 
would gladly expurge it from God's Word, if it were 
in their power. 

For example, Methodist ministers generally denounce 
and ridicule immersion as " unscriptural, indecent, and 
dangerous" and do all they can both privately and 
publicly to bring it into contempt; while in cases of 
necessity they will administer the ordinance in a truly 
unscriptural, indecent, and dangerous manner rather 
than lose members. Now, one of two things must be 
true : either these ministers are dishonest in thus op- 
posing immersion, or they administer it in unbelief, 
which is a sin rather than a religious service. (See 
Rom. 14: 23.) As to Old School Presbyterians, they 
boldly deny that immersion is Scriptural baptism at all, 
and hence refuse to administer it to any one, although 
they will reluctantly receive it as the less of two evils. 
As to Congregationalists and Cumberland Presbyte- 
rians, they still tolerate believers' immersion and occa- 
sionally administer it to gratify the " whims " of weak 
disciples and swell their numbers, but they give their 
influence against the ordinance, and would gladly ban- 
ish it from the world. 

In view of these undeniable facts, we say, with Dr. 
Richard Fuller, of Baltimore : " As to Pedobaptist 
immersions, we regard them as too irregular to be ever 
allowed." (See Religious Herald, of Oct. 20th, 1870.) 
And in the language of the late Dr. Basil Manly, 
Sen., we say : lt Pedobaptists never immerse, when the 
candidate can be persuaded to any other method ; they 
generally speak against that particular mode, and some- 



EVILS OF ALIEN IMMERSION. 125 

times ridicule it, and they seldom fail to make a ridic- 
ulous and contemptible farce in their way of adminis- 
tering it — to say nothing of these administrators being 
themselves unbaptized. . . Now, when Baptists are 
asked to receive these baptisms, they are asked, in ef- 
fect, to sanction these proceedings, and thus to become 
partakers with them in this objectionable administra- 
tion. . . If one is a Baptist, let him be a Baptist? 
(See Letter to a Minister, in 1848.) 

jSTow, all those persons who submit to alien immer- 
sion ought to be and no doubt would be Baptists, if they 
were properly instructed. But we neglect this important 
duty ; and the hue and cry every- where raised against our 
Church Communion by Campbellites and Pebobaptists 
fills the minds of these uninstructed Baptists with preju- 
dice against us, and drives them into churches holding 
doctrines which they do not and never can believe ; such, 
for instance, as Clerical domination, Baptismal remis- 
sion, Infant sprinkling, etc. Thus multitudes of honest 
Christians, holding Baptist sentiments so far as they 
understand our faith and practice, submit to immer- 
sion at the hands of these unauthorized ministers, with 
the delusive hope of obtaining baptism and enjoying 
their so-called " opjen communion," just as some pious 
persons submit to sprinkling or pouring, and imagine 
they are Scripturally baptized. All such misguided 
brethren and sisters should be taught the way of the 
Lord more perfectly on this subject, and affectionately 
urged to be baptized and unite with churches holding 
doctrines which they honestly believe. 

Hence we ask, how can any Baptist church receive 



126 ADMHUSTRATOB OF BAPTISM. 

such immersioni s S 'ptural and valid baptism ? Yet 
these are the persons who ever and anon knock for 
admission into our churches on such pseudo-baptisms. 

And, strange as it may appear, some modern Baptists 
advocate the propriety of receiving them ! Nol so did 
the ancient Anabaptists — those ''faithful witnesses for 
the truth,'- whose very name given by their enemies 
sts the fact. Accordingly, Dr. Moshetm .-ays: 
u They acquired the denomination of Anabaptists by 
their administering anew the rite of baptism to those 
who came over to their communion." {Jlosheinvs 
Church Hi*t., by Machine, vol. 2, p. 127.) CARDI- 
NAL Hossius, President of the Council of Trent, says : 
'• The Anabaptists are a pernicious sect, of which kind 
the Waldensian brethren seem to have been. Nor is 
this heresy of modern origin, for it existed in the days 
of Austin.' 1 And Zuixglius, a contemporary of Lo- 
fcher, adds : " The institution of Anabaptism is no 
novelty, but for thirteen hundred years has caused great 
disturbances in the church, and has acquired such 
strength that the attempt in this age to contend with 
it appeared futile for awhile.*' (See Pedobop. Immer- 
sions, pp. 149, 150.} 

3. Receiving alien Immersion legitimately tends to 
Mixed Communion in our Churches. 

Now, all denominations agree that valid baptism is 
essential to church-membership, and that regular church- 
membership is p re-requisite to the Lord's Supper. 
Hence, one chief argument in support of our Church 
Communion is, that Campbellites and Pedobaptists are 
destitute of valid baptism, and consequently disqnali- 



EVILS OF ALIEN IMMERSION. 127 

fied for church-membership and for communion at thk 
Lord's Table in our churches. Yet all Campbellites 
and many Pedobaptists have been immersed on a pro- 
fession of faith, and if their baptism be valid, they un- 
questionably possess this essential qualification for the 
Lord's Supper. There may be other and sufficient 
reasons why we should not inter-commune with them, 
but to admit the validity of their immersions, necessa- 
rily robs us of one great argument in favor of our 
practice, and opens the door for Mixed Communion. 

Accordingly, Dr. Shaver, Editor of the "Christian 
Index," in speaking of the views of certain distinguished 
apologists for qjien immersion, says : " We distinctly re- 
pudiate them. And w T e w T ould account it a denomina- 
tional disaster, if they should gain general acceptance 
among us. For taken singly, they furnish the basis 
of a plausible argument for the indifferency of Baptist 
ordination and for loose communion, or the toleration 
of it. Practically, we think, among the masses and 
in the long run, they would work toward these re- 
sults." (See Christian Index, of April, 1872.) 

Xow, what is the real ground on which we refuse 

inter-communion at the Lord's Table with Campbellite 

and Pedobaptist churches ? It is essentially this : We 

do not regard them as true and Scriptural churches of 

Jesus Christ; because they have not been baptized, and 

because they hold, and teach, and practice many things 

contrary to the requirements of the Gospel. But we 

need not here go into particulars. (See Missile No. 

IV, pp. 253.) Suffice it then to say, that if they are 

unbaptized, they can not be true churches of Christ, 
12 



128 ADMINISTRATOR OF BAPTISM. 

for all His churches, according to the New Testament, 
were composed of baptized believers. Hence we refuse 
church fellowship and communion with them, not be- 
cause fchey arc not Christians, but because they are not 
Gospel Churches. It is thus we fulfill the solemn in- 
junction of the Apostle: "Now we command you, 
brethren, in the name of our Lord Jesus Christ, that 
ye withdraw yourselves from every brother that walk- 
cth disorderly and not after the traditions which he 
received of us." (2 Thess. 3: 6.) And we would treat 
a disorderly and heretical Baptist church precisely in 
the same way. We would at once disown any Bap- 
tist church which should thus deny the faith and per- 
vert the ordinances of Christ. Here, then, is the basis 
of our Church Communion. Regarding the Lord's 
Supper as a Church ordinance, as all admit it is, we 
dare not invite those to partake of it who are not mem- 
bers of orderly Gospel Churches. 

Moreover, if Campbellite and Pedobaptist ministers 
are qualified to administer baptism, it will certainly be 
very difficult to prove that they are disqualified for 
communion at the Lord's Table; for we have shown 
that baptism and the Lord's Supper are both church 
ordinances, the only difference being, that the former is 
administered by church authority outside of any church, 
preparatory to entering, and the latter is celebrated in 
each church by its members collectively. The one can 
no more be administered without church authority than 
the other; for they are equally church ordinances. It 
follows, therefore, that if Campbellite and Pedo- 
baptist ministers are authorized to baptize, they must 



EVILS OF ALIEN IMMERSION. 129 

also be authorized to partake of the Lord's Supper; 
and if their immersions be valid, then those immersed 
by them must be equally qualified to partake of the 
ordinance. Hence we see that receiving alien immer- 
sions necessarily opens the door to Mixed Communion 
in our churches, and is, in fact, the first step towards 
it. Indeed, Mixed Communion among Baptists origi- 
nated in lax views of baptism. (See "Church Commun- 
ion" pp. 222-226.) Accordingly, Free Communion 
Baptists either advocate receiving alien immersions, 
or deny that any baptism is prerequisite to the Lord's 
Supper. 

4. Receiving alien Immersion is glaringly inconsistent 
in Baptists. 

In what way could a Baptist church act more incon- 
sistently than to receive alien immersions ? If its own 
pastor held and taught the errors held and taught by 
Campbellite and Pedobaptist ministers, it would un- 
hesitatingly exclude him, and thus deprive him of all 
authority to baptize any one. Yet it seems that if he 
should join a Campbellite or Pedobaptist church, as 
many excluded Baptist ministers do, then forsooth some 
modern Baptist churches would receive his unauthor- 
ized immersions as valid baptism ! Now, if Camp- 
bellite and Pedobaptist ministers belonged to Baptist 
churches, they would be excluded for heresy, unless 
they should repudiate their peculiar doctrines and prac- 
tices. How glaringly inconsistent, therefore, is it for 
any Baptist church to receive the immersions of such 
heretical and unauthorized ministers; holding and 
teaching errors for which we would be compelled to 



130 m of bapi . 

exclude our own ministers. Hence it is evident that 
Baptists act most inconsistently whene . 
alien immersions as valid baptism. 

If it be said that Baptist churches being sovert' 
and independent, can legalize Campbellite and Pedo- 
baptist immersions by the very act of reoei them, 

we answer, that this would be an < law. and 

proves too much. Baptist churches, though sover 
and independent, are not without law to CL: 
hence have no right to do wrong : and. while they are 
fully competent to authorize any member of their body 
who is divinely called to the ministry to baptize for 
them, still the authority must in all cases precede the 
in order to the validity of the ordinance. And if I 
could legalize the immersions of Campbell Pe- 

dobaptist ministers simply by receiving them as valid, 
much more could they legalize the immers: 
own licensed preachers, in the same way. and thus or- 
dination would become wholly unnect— :;ry. H 
we see that this reasoning is no: even good r history, 
and no sound Baptist would employ it. 

5. Receiving alien immersion : 
Camphellite and Pedol _ I 
chur> 

Baptists maintain that a Gospel church is 
congregation of baptized believers, voluntarily -soci- 
ated together in the faith and fellowship of the Qw- 
: that it is a sovereign and independent body in 
the kingdom of Christ on earth ; and that its only 
Scriptural officers are a bishop, or pastor and d 
who are subject to the discipline of the church. B 



EVILS OF ALIEN IMMERSION. 131 

were the Apostolic churches, and such are all regular* 
Baptist churches. (See Missile No. IV, p. 190, etc.) 
Accordingly, no Baptist church will permit its own 
licensed preachers, or ministers coming from other 
denominations, to baptize even their own converts, 
until they have been regularly ordained, and thus 
clothed with church authority to administer the ordi- 
nance. And every Baptist church claims and exer- 
cises the sole right, to judge of the Christian character 
of all candidates and to authorize their baptism. 
When our evangelists and missionaries approve and 
baptize converts where there is no church, they act by 
church authority and for the churches. It is, in fact, 
the churches receiving and baptizing by their author- 
ized agents, just as Jesus baptized by his authorized 
disciples. 

Now, all true Baptists are agreed on these points of 
faith and practice. But if the above be a correct defi- 
nition of a Gospel church, then it follows that Camp- 
bellite and Pedobaptist churches are not Gospel 
churches ; and consequently that their ministers are 
not authorized administrators of baptism. Accord- 
ingly, De. William Williams, Professor of Theol- 
ogy in the " Southern Baptist Theological Seminary," 
says : " My definition of a Scriptural church is, an or- 
ganized assembly of baptized believers in Christ, where 
the pure Word of God is preached, the ordinances 
rightly administered, and discipline maintained. This 
definition necessarily excludes Pedobaptist churches. 
They are assemblies of unbaptized believers omoI unbe- 
lievers, {infants) They are not churches, as were 



132 ADMINISTRATOR OF r..WTl.>M. 

those assemblies to which the Apostle wrote his epis- 
tles." (See Christian Index, of Jan. 25th, 1872.) 
And the same is true of Campbellite churches, except 
they do not embrace infants. Caropbellism, as a sys- 
tciiiy embodies fundamental errors on the design of bap- 
tism, on faith, repentance, spiritual influence, justifica- 
tion, the Lord's Supper, etc., which invalidate its 
claims to being a true church of Christ. And Pedo- 
baptism, in all its branches, has radically changed the 
constitution, government, and ordinances of Christ's 
churches, and substituted human organizations and or- 
dinances in their stead; thus " making void the com- 
mandments of God by their traditions." Indeed, if 
they are Gospel churches, Baptist churches are vile 
usurpers, and ought not to exist as distinct organi- 
zations ; for they differ essentially in many things es- 
sential to Gospel churches. 

Moreover, Baptists hold that no man is Scripturally 
authorized to administer baptism without regular ordi- 
nation, and that no man is Scripturally ordained with- 
out the authority of a Gospel church. On these 
points all Baptists see eye to eye and speak the same 
thing. Whether right or wrong, this is Baptist faith 
and practice. Now, if we are correct in these views, 
it follows of necessity that we indorse Campbellite 
and Pedobaptist churches, as Gospel churches and their 
ministers as authorized administrators by the very act 
of receiving their immersions as valid baptism. With 
our views of Gospel churches and ordination, this is 
unquestionably the meaning of the act. It is impos- 
sible, therefore, to admit the validity of alien immer- 



EVILS OF ALIEN IMMERSION. 133 

sion, without admitting the validity both of alien 
churches and alien ordination. 

6. Receiving alien immersion tends to produce discord 
in Baptist churches. 

Unfortunately modern Baptists are somewhat divided 
in their views and practice on this important subject. 
Some wise and good brethren regard alien immersion 
as unscriptural and of evil tendency, and hence can 
not conscientiously receive it as valid baptism ; while 
others equally wise and good regard it as irregular 
baptism and not to be encouraged, yet they can re- 
ceive it as valid. With the former, it is a matter of 
conscience ; with the latter, it is a mere matter of ex- 
pediency. All can reject it without the sacrifice of 
principle, while many can not receive it without the 
violation of conscience. None doubt the validity of 
our own baptisms, and it is the right of all to be satis- 
fied on this subject. This end can be attained only by 
baptizing all those whom we admit to membership in 
our churches, even though some may have been im- 
mersed by Campbellite and Pedobaptist ministers. 
To receive alien immersion, therefore, necessarily tends 
to produce discord in our churches, while it does no 
good. 

Nor is there any remedy for this evil so long as any 
of our churches continue to receive such unauthorized 
immersions. Scarcely a Baptist church can be found 
in which there are not members conscientiously op- 
posed to alien immersion. And even if some churches 
could receive it unanimously, many others can not ; 
and thus an obstacle would be raised to the transfer 



r rapt: 

.lembership from one church to another. A 
number of our : si men and n:: -ueh 

per- 3 riptural and valid bap: 

ami. :ied for church-membership and 

communion at the Lord's Table. And the only 
possible harmonize our brethren on this sub- 

?ace among ourselv 
church and minister to reje: - btful and irreg- 

ular ba; tie m& As before remarked, all agree that the 
immereic - of our own ordained ministers are both 
8 ptural and valid; and hence no person should be 
tist church without such baptism. 

- the whole difficulty would be removed at once. 

no one ought to wish to enter a Baptist 
tjsm w T hich all Baptists regard irregu- 
lar and uns ..:> \. :: In the language of the late 
Dn. Ma>: y. we say: " If one is a Baptist, let him be 
■ Baptist.' 1 And in the language of the late A^i»r : 
Bboajhts, : V :... my : 'Pedobaptist ministers ham 
no right to be tampering with baptism , they themselves 

- ng : - : to the ordinance." (See Pedobap- 
tist Immersions, p. 29.) 

I: is not High o plead that this question must be 
left to the churches. While it is true, and we glory 
the : thai Baptist church is a sovereign and 

independent body in the kingdom of Christ, still :: > 
true that a majority have no Scriptural right 
sregard the : : : :: - convictions of a minor- 
ity — much less have a minority i right to disregard 
the honest turns of a majority; nor has one 

ehur _ht to persist : »urse that will 



PRACTICAL DEDUCTIONS. 135 

unavoidably produce discord in other churches. Bap- 
tist churches are free to do right, and they are subject 
to Christ and his laws in all things. They are not at 
liberty either to offend or to cause others to offend ; and 
they are required to " follow the things which make 
for peace, and things whereby one may edify another." 

In the language of Dr. Dayton, we say: "The 
Baptist family should be one. This should especially 
be true in regard to the character of the membership. 
It is surely a sad thing for some churches to receive 
and regard as church members, persons whom other 
churches do not and can not regard as such, because in 
their opinion they have not been baptized ; and all 
Baptists hold that baptism is an essential prerequisite 
to church membership. Now every time that any 
church receives a member upon a Pedobaptist, Camp- 
bellite, or any other unauthorized immersion, she in- 
troduces into the Baptist family a person, whom very 
many of the churches, and probably a number of her 
own members, do not regard as having been baptized 
any more than if he had been sprinkled in his infancy 
for baptism. They are obliged to fellowship this indi- 
vidual or raise a disturbance." 

" But suppose that a chureh should be entirely united 
upon this subject, and the candidate should be ad- 
mitted. He afterwards desires membership in another 
church in which they are equally united in the opinion 
that he should not have been received. He presents 
his letter, and asks for membership ; the brethren must 
show apparent discourtesy to the recommendation of a 
sister church, or else receive into their number one 
13 



136 ADMINISTRATOR OF BAPTISM. 

whom they all with one accord believe to be an unbap- 
tized man. Why should Baptists continue to create 
such troubles for the churches, when there is confes- 
sedly no necessity for it? All admit that there is no 
sin in re-immersing such persons." (See Pedobaptist Im- 
mersions, pp. 17-19.) 

7. Receiving alien immersion is bad policy, and doubt- 
less loses us many valuable members. 

From various causes, but chiefly from mistaken views 
of our Church Communion, many persons holding 
Baptist sentiments, are strongly tempted to unite with 
mixed communion churches. They are convinced that 
the immersion of a believer is the only Scriptural bap- 
tism, and they can be satisfied with nothing else. If 
they could obtain immersion at the hands of Baptist 
ministers, they would greatly prefer it. But such is 
their prejudice against our practice of communion, that 
when they see Baptist churches indorse alien immer- 
sion by receiving it as valid baptism, they readily sub- 
mit to it at the hands of Campbellite and Pedobaptist 
ministers, and unite with churches professing to prac- 
tice open communion. 

Now, it is doubtless true, that if all Baptists bore 
united testimony against alien immersions and alien 
churches, many of these honest but misguided Chris- 
tians would be convinced of their error, and led to 
obey Christ in baptism, and to unite with Baptist 
churches. But as it is, our testimony is divided, and 
hence our influence is paralyzed. There can be no 
doubt but w 7 e lose many valuable members every year 
by admitting the validity of Campbellite and Pedobap- 



EVILS OF ALIEN IMMERSION. 137 

tist immersions. How could it be otherwise, when 
some of our churches and ministers advocate receiving 
such immersions, and thus encourage others to receive 
them ? Receiving alien immersions, therefore, is not 
only bad policy, but of evil tendency. It necessarily 
tends to drive persons into error, and to confirm them 
in that error. 

No person that believes in conversion before bap- 
tism can be a Campbellite. Nor can any one be a Pe- 
dobaptist who believes in exclusive immersion. All 
such persons are Baptists in faith, and, if rightly in- 
structed, would be Baptists in practice. In fact, they 
can not be any thing else than Baptists without sin- 
ning ; u for whatsoever is not of faith is sin." (Rom. 
14 : 23.) And it is clearly the duty of Baptists, and 
especially of Baptist ministers, to instruct and urge all 
such deluded persons to obey Christ in baptism and to 
unite with our churches. Nor can we innocently neg- 
lect this duty. If w 7 e are Baptists from principle, then 
we ought to desire and seek by all proper means to in- 
duce others to become Baptists. It is evident, there- 
fore, that receiving alien immersions is bad policy, and 
loses us many valuable members. 

Such, then, are a few of the many evils of alien im- 
mersion : 1. It is unscriptural, and hence not valid bap- 
tism. 2. It tends to introduce unbaptized persons into 
our churches ; 3. It legitimately tends to mixed com- 
munion in our churches ; 4. Receiving such immer- 
sions is glaringly inconsistent in Baptists ; 5. It is a 
public indorsement of Campbellite and Pedobaptist 
churches as Gospel churches ; 6. It tends to produce 



138 ADMINISTRATOR OF BAPTISM. 

discard in our churches ; and 7. It is bad policy, and 
I(»cs us many valuable members. Hence we close 

VI. With a few Practical Deductions. 

We learn from the whole subject, 

1. Who are Scriptural Administrators of Baptism. 

By universal consent, ordained Baptist ministers are 
such ; and, as has been shown, none others are Script- 
h rally authorized to administer the ordinance. New, if 
this be true, as all Baptists believe, then it follows that 
there is no regular and valid baptism, except that ad- 
ministered by our own ordained ministers. Nor can 
the piety and sincerity of the candidate compensate 
for the want of church authority in the administrator. 
And this, in fact, is one great reason why we do not 
and ought not to intercommune with other denomina- 
tions ; for all hold that Scriptural and valid baptism is 
prerequisite to church-membership and to communion 
at the Lord's table. 

Accordingly, the " Georgia Baptist State Con- 
vention," at its recent meeting in Macon, April 29th, 
1872, by a rising vote, unanimously adopted the fol- 
lowing Resolutions respecting Baptism and the Lord's 
Supper as being " Scriptural and in conformity with 
the views and practices of our churches," viz : 

u 1st. That baptism is the immersion of a believer 
in Jesus Christ, by an authorized administrator, in the 
name of the Trinity. 

" 2d. That such a baptism is an indispensable pre- 
requisite to church-membership and to admission to the 
Lord's Supper. 



PRACTICAL DEDUCTIONS. 139 

" 3d. That unbaptized persons, not being church- 
members, can not be clothed with authority to admin- 
ister the ordinances, and therefore immersions performed 
by such persons are null and void. 

"4th. That the sincerity of the subject can not sup- 
ply the want of authority in the administrator." (See 
Christian Index, of May 2d, 1872.) 

These resolutions are undoubtedly Scriptural, and 
in harmony with Baptist views and practices in all 
ages; and they clearly prove that Campbellite and 
Pedobaptist ministers are not authorized administrators 
of baptism. 

2d. What constitutes Scriptural and Valid Baptism. 

As was stated at the outset, valid baptism necessa- 
rily includes four things, at least, viz: 1. A Scriptural 
Action — an immersion in water into the name of the 
Holy Trinity ; 2. A Scriptural Subject — a penitent be- 
liever in Jesus Christ w T ho is conscious of pardon ; 3. 
A Scriptural Design — not a condition or means of ob- 
taining the remission of sins, but an emblematic or 
symbolic declaration of the fact ; and 4. A Scriptural 
Administrator — a regularly ordained minister of the 
Gospel. The want of any one of these four things 
invalidates the ordinance, and renders it null and 
void. And certain it is that none of these four essen- 
tials is more important than the Administrator, by 
whom the ordinance is performed, and without whose 
agency baptism could not exist. 

Nor can a right mode, subject, and design compen- 
sate for the want of an authorized administrator. As 
we have proved, church authority received in ordina- 



140 ADMINISTRATOR OF BAPTISM. 

tion through the agency of a presbytery, is an indis- 
pensable qualification for an administrator of the ordi- 
nance. On this point, at least, all Baptists practically 
agree in regard to their own preachers. No Baptist 
church would receive the immersions of its own licensed 
preachers; much less should any receive the immer- 
sions of Campbellite and Pedobaptist preachers, who 
are equally destitute of authority from our churches to 
administer the ordinance. Baptist immersion, then, is 
the only Scriptural baptism. 

Accordingly, the late Dr. S. H. Cone, of New 
York, in answer to a letter of inquiry on this subject, 
says: "You ask whether persons immersed by Pedo- 
baptist ministers ought to be received into a Baptist 
church. I answer, No. Such baptisms are not con- 
sidered valid by the regular Baptist churches, either 
of England or the United States. See the commis- 
sion, ' Go ye/ etc., and ( Let all things be done de- 
cently and in order/ There would be nothing but 
disorder introduced into Gospel churches, could bap- 
tism be administered by any but ministers duly au- 
thorized." (See Pedobaptist Immersions, by Dr. Day- 
ton.) 

3d. That every believer may knoiv that he has Scrijjt- 
ural and valid baptism. 

As before shown, it is the duty of every applicant 
for baptism to select a qualified administrator — one 
that has been immersed on a profession of his faith, 
by an authorized minister, and regularly ordained to 
the w T ork of the ministry by a Gospel church. To 
submit to the ordinance at the hands of a man w T ho is 



PRACTICAL DEDUCTIONS. 141 

destitute of these qualifications; would be no better 
than self-baptism ; in other words, it would be no 
baptism at all. But as none doubt the authority of 
ordained Baptist ministers to administer the ordinance, 
and as such ministers may be found wherever the 
Gospel has gone, every believer may obtain a baptism 
that is received as valid by all throughout Christen- 
dom. Baptist immersion, like pure gold, is current 
every- where and in all churches. 

Nor need any person go one step back of the church 
that authorized the administrator to know that his 
baptism is valid, any more than a child need go back 
of the marriage of its parents to know that its birth 
was legitimate. All this ado about tracing our 
apostolic succession in order to know that we have 
Scriptural and valid baptism, is the veriest twaddling, 
utterly unworthy of any intelligent Baptist. As we 
have shown, no Baptist is under the slightest obliga- 
tion to trace his Apostolic pedigree, although we be- 
lieve it exists. Wherever a Baptist church is found, 
it has full power to authorize any suitable man to ad- 
minister baptism for it, and such baptism is as cer- 
tainly valid as if it had been administered by the 
Apostle Paul himself. 

4th. Baptists stultify themselves ivhenever they receive 
alien immersion. 

On the one hand, they deny that Campbellite and 
Pedobaptist churches are Gospel churches, and repu- 
diate the ordinations of their ministers; and on the 
other hand, they indorse both their churches and ordi- 
nations by the very act of receiving their immersions 



142 ADMINISTRATOR OF BAPTISM. 

as valid baptism. We thus invalidate our own testi- 
mony, and place ourselves in a most humiliating posi- 
tion. And all for what? Simply to gratify some mis- 
taken brother or sister, and to shun the opposition of 
brethren in error, who are u teaching for doctrines the 
commandments of men M on many points. While it 
is our duty to love and respect piety wherever found, 
we are not at liberty to indorse error in any one, how- 
ever pious he may be. 

But why thus stultify ourselves? As ha9 been re- 
marked, it is bad policy, not to say sinful, to receive 
such doubtful and irregular baptisms. Doubtless if 
all Baptist churches and ministers would oppose and 
reject alien immersions, we should receive tenfold more 
additions from other churches than we now do in our 
divided and inconsistent course. This would give full 
force to the united testimony of a great denomination 
of acknowledged Christians, and lead multitudes to 
believe and obey the truth as it is in Jesus. At any 
rate, we would be consistent with our avowed princi- 
ples, and would command the respect of all right- 
minded men and women : while God would honor our 
faithfulness with success. 

5th. The duty and interest of all Baptists in regard 
to alien immersion. 

If the views advanced be true, as we verily believe, 
then it is clearly the duty of all Baptists to oppose, 
and reject alien immersions. In all ages Baptists have 
been "the faithful witnesses for Christ and his truth," 
and, though persecuted and slain for the troth's sake, 
still their very blood has been the " seed of the church," 



PRACTICAL DEDUCTIONS. 143 

and God has evidently been for us, while men have 
been against us. As members of this great and grow- 
ing household of faith, it becomes us to act worthy of 
our ancestry and of our crucified but exalted Redeemer ; 
and in order to do this, we must " keep the ordinances 
as they were first delivered to the churches." 

And in this, as in every thing else, God has con- 
nected our duty and interest inseparably together. 
H Honesty is the best policy ; n and no considerations 
of present advantage or temporary popularity should 
cause us to indorse error or swerve from the truth. 
We should cherish and manifest Christian affection 
for all who love our Lord Jesus Christ in sincerity. 
But this very love requires us to defend the truth and 
to oppose error. Thus did Christ and his Apostles, and 
thus we are required to do. As it is written : " In 
meekness instructing those that oppose themselves; if 
God peradventure will give them repentance to the ac- 
knowledging of the truth." (2 Tim. 2 : 25.) Both our 
duty and interest, then, require that we unitedly reject 
all alien immersions. 

6. How this vexed question may be amicably and 
finally settled among Baptists. 

Not by perpetual controversy and strife, but by 
mutual conciliation and forbearance. Neither by an 
appeal to great names, but by the New Testament 
fairly interpreted. It is well known that many of 
our best brethren are conscientiously opposed to alien 
immersion, and never can receive it as valid baptism ; 
while all regard it as doubtful and irregular, and think 
it ought to be discouraged. With some it is a matter 



141 ADMINISTRATE OF BAPTISM. 

of conscience and principle, with others it is a mere 
matter of expediency and indiiferency ; while none 
doubt the validity of Baptist immersions. Hence it 
is obviously the duty of the latter to yield to the con- 
scientious convictions of the former, and to unite in 
requiring all applicants for church-membership to re- 
ceive baptism at the hands of our own ordained minis- 
ters as a matter of course. 

Thus and only thus can this vexed question be ami- 
cably and finally settled among us, and that without 
the sacrifice of a single conscientious principle; and 
henceforth we should have no more doubtful and ir- 
regular baptisms in our churches, and all controversy 
on this subject would end forever. Then all our mem- 
bers would unquestionably have the " one baptism" on 
a profession of the " one faith" in the u one Lord" 
(Eph. 4: 5.) Nor would we thus prevent any worthy 
persons from uniting with our churches. On the con- 
trary, by our united example and testimony against 
all such false baptisms, we would doubtless prevent 
many honest but misguided Christians from submitting 
to immersion at the hands of unauthorized adminis- 
trators, and cause them to seek baptism at the hands 
of our own ministers. There is, in fact, no other rem- 
edy for this growing evil, and surely all Baptist churches 
and minister's will thus unite in practice and settle the 
difficulty forever among ourselves. 

7th. The great importance of having our rising min- 
istry properly instructed on this subject. 

Christ has invested his ministers with divine power, 
and made it the duty of his people to obey and sustain 



PRACTICAL DEDUCTIONS. 145 

their Scriptural teachings. (See 1 Thess. 5 : 12, 13; 
Heb. 13: 17; 1 Pet. 5: 1-4.) While ministers are 
subject to the discipline of the churches, and are their 
servants for Jesus' sake, and while they have no leg- 
islative or coersive power over the churches, still they 
have exemplary and declaratory power, and so far as 
they preach and practice the truth, all are as much bound 
to obey and sustain that truth as if Christ himself 
preached and practiced it in person. And both Chris- 
tians and sinners will be held to a strict account at 
the last day for the manner in which they treat the 
truth thus presented. 

But education moulds the ministry, and if our li- 
centiates be mistaught or not taught at all on this sub- 
ject, our churches w r ill suffer the evil consequences. 
As we have clearly shown, the New Testament is not 
silent in regard to the administrators of baptism, 
though some Baptists are silent on the subject. There is 
neither precept nor example for any one administering 
baptism without direct authority from Christ or from 
a church of Christ; and Campbellite and Pedobaptist 
ministers are destitute of such authority. Our rising 
ministry, therefore, ought to be taught that the immer- 
sions of such unauthorized men are unscriptural and 
of evil tendency, and should be rejected by all Bap- 
tists. Thus our churches would be correctly taught 
on this subject, and soon we should be united in faith 
and practice. Xor can we innocently and safely al- 
low our young ministers to be mistaught or neg- 
lected. 



146 administrator of baptism. 

Concluding Remarks. 

1st. To Baptist Ministers ivho were received and or- 
dained on alien immersion. 

Happily, we have but very few of such ministers in 
our churches, and those few, like Dr. Richard Ful- 
ler, of Baltimore, should at once " resolve to correct 
this irregularity, and leave nothing informal in this sol- 
emn act" In giving an account of his re-baptism, Dr. 
Fuller says : " I was a member of a Pedobaptist church, 
and was immersed. On joining that church, I re- 
quired it of the pastor, for, as a Greek scholar, I was 
satisfied that baptism was immersion. When convic- 
tion compelled me to become a Baptist, I reflected on 
the subject, was baptized again, and for two reasons : 
First, I then knew that I had never been converted to 
God before. And, second, my first baptism was clearly 
irregular. The first preachers were themselves bap- 
tized, and baptism by an unbaptized administrator ap- 
peared to me manifestly irregular. I, therefore, re- 
solved to correct this irregularity, and leave nothing 
informal in this solemn act." (See Letter to a Minister, 
January 20th, 1857.) 

But the question before us is this : Is an immersion 
performed by such a minister valid baptism ? In the lan- 
guage of Dr, Dayton, " We answer, upon, the prin- 
ciples already laid down, most certainly it is. So loug 
as the church regards him as a member and a minister, 
so long, for all official purposes, he is a member and a 
minister, and a want of right baptism no more inval- 
idates his official acts, performed in the name of the 



CONCLUDING REMARKS. 147 

church and on the authority of the church, than a want 
of right faith would have done. The church received 
him in her ignorance, supposing him to have been bap- 
tized, and as such intrusted him with authority to ad- 
minister her ordinances. When she discovers her mis- 
take, she should correct it by at once regarding him as 
unbaptized, but until she does, he is an authorized ad- 
ministrator/' (Pedobaptist Immersions, p. 260.) 

Now, we have seen that baptism on a credible pro- 
fession of faith is a Scriptural qualification for an ad- 
ministrator, but the validity of the ordinance does not 
depend upon the piety or upon the baptism of the ad- 
ministrator, but upon the authority which he has re- 
ceived from a Gospel church through ordination, with 
the laying on of the hands of the Presbytery. With- 
out church authority thus conferred, all other qualifica- 
tions combined could not authorize any man to admin- 
ister baptism. Still, all such unbaptized ministers 
should, like Dr. Fuller, demand re-immersion at the 
hands of duly qualified administrators, and thus at once 
and forever settle the question of their baptism. Per- 
haps the churches and Presbyteries were more at fault 
than these misguided brethren, and when convinced of 
the error, they should correct it without delay. Doubt- 
less God would approve of the act, and all right-minded 
persons would commend it. It is certainly irregular 
for any unbaptized man to administer baptism, and 
all should correct this irregularity. 

2d. To immersed Baptists in Campbellite and Pedo- 
baptist churches. 

It is unquestionably true that there are multitudes 



148 ADMINISTRATOR OF BAPTISM. 

of persons holding Baptist sentiments in Campbell ite 
and Pedobaptist churches. What those churches want 
With such members among them, is apparent to all. 
Certain it is that we want no persons holding Camp- 
bellite and Pedobaptist sentiments in our churches. 
Rather we would, as we have done, advise them to go 
where they properly belong; " for how can two walk 
together, except they be agreed ? M Nor would any in- 
telligent and worthy Baptist complain or persecute 
them for joining their own company. On the contrary, 
we would commend them for it. 

Now, these misguided Baptists have been driven 
into those churches chiefly by the hue and cry against 
our " close" alias Church communion, with the delu- 
sive hope of enjoying their vaunted {i open commun- 
ion " — the veriest humbug of the age. And they are 
misleading their children and friends, and sinning daily, 
by giving their influence and means to promote errors 
which they do not believe ; such as clerical rule, 
baptismal remission, infant sprinkling, etc. Most of 
these erring Baptists have been immersed by unau- 
thorized administrators, and hence are destitute of 
Scriptural and valid baptism. All such inconsistent 
Baptists owe it to Christ, to themselves, and to their 
friends to be baptized and to unite with Baptist 
churches. 

3d. To all Baptist Churches and Ministers — a word 
of exhortation on this subject. 

We have written these pages for Bajitists, and hence 
have assumed some things which none but Baptists 
will admit. For our views of the Kingdom of Christ, 



CONCLUDING REMARKS. 149 

and of Gospel Churches, we refer the reader to Mis- 
siles III and IV of this volume ; and for our views of 
the Lord's Supper, we refer all to our work on Church 
Communion. If we know our own heart, we love 
all Christians as such, though they may be in error 
on many subjects. And we especially love all con- 
sistent and pious Baptists, and desire above all things 
to see them one in faith and practice on all the doc- 
trines and ordinances of the Gospel. 

"Brethren, let us be consistent with ourselves. Let 
us not stultify and contradict our own reasonings. Let 
us not fear to carry out our positions to their legiti- 
mate and logical consequences. If we dare not do 
this, let us abandon the positions. Truth will always 
bear this trial. If we are right, let us be all right ; 
if we are wrong, let us give up all and begin anew. 
If we receive the official acts of these Pedobaptist ses- 
sions, class -leaders, bishops, and priests as Scriptural 
and valid, let us no longer befool ourselves and the 
world, by pretending that they have no authority from 
Scripture to perform them. If they have the authority, 
then upon our own cherished principles, they are true 
churches and true ministers, lawfully organized and 
ordained, and there is no reason why we should not 
fellowship and commune with them." (See Pedobap- 
tist Immersions, pp. 215," 216.) 

Finally, in the language of Pkof. J. W. Eust, late 
Editor of the ''Western Recorder" we would state 

" OUR ONLY SURE LINE OF DEFENSE/' On this whole 

subject. "As a denomination, holding peculiar views, 
it is well sometimes to look at the ground upon which 



150 ADMINISTRATOR OF BAPTISM. 

we stand, and study the strong as well as the weak 
lines of our defense. 

u 1. All Baptists agree that every member has a right 
to commune in his own church. A few are disposed 
to extend this right to all professing Christians of the 
several Protestant denominations. In the defense of 
the first position we can present a united front, and, 
consequently, upon it could make our strongest de- 
fense. It is the advocacy of the second position that 
introduces schism into our ranks and weakens our 
forces. 

" 2. All Baptists agree in the validity of an immer- 
sion performed upon a proper subject by a regularly 
ordained Baptist minister. Some Baptists believe in 
the validity of immersions performed by a minister of 
any one of the several Protestant denominations. In 
the defense of the first position we can present a united 
front, and consequently upon it could make an undi- 
vided defense. It is the advocacy of the second posi- 
tion that introduces division into our ranks and weak- 
ens our forces. 

" 3. All Baptists believe that Baptist churches are 
true churches of Jesus Christ. A few Baptists believe 
that the various organizations of the several Protestant 
denominations are churches of Jesus Christ. Now, 
upon the first position we can make a united defense. 
Upon the second position there is a division of sen- 
timent, and, consequently, a division of our strength. 

" 4. ]STo Baptist disputes the right and the eligibility 
of the Baptist ministry to fill their own pulpits, and 
administer the ordinances by the authority of their own 



CONCLUDING REMARKS. 151 

churches. There are other Baptists who believe that 
this may be done in part, at least, by any minister of 
the several Protestant denominations. Now upon these 
two positions it is easy to see the only ground of united 
defense. 

" It is said that the greatest power of any man is 
in the line of his own individuality. So we believe in 
regard to the Baptists as a denomination. Their 
greatest power and strongest defense is in the line of 
their own peculiarities. It is a safe standard of ethics 
to judge of measures by their general tendency. If 
the first four positions under each of the four heads were 
accepted and faithfully carried out, the full measure of 
our denominational integrity and influence would be 
attained. Pulpit affiliations, alien immersions, and 
open communion would no longer distract our Zion ; 
but with one body and one Spirit, even as we are called 
in one hope of our calling ; one Lord, one faith, one 
baptism, one God and Father of all, and in and 
through all, we would be bound together a powerful 
undivided people. But let the second of our positions 
under the four heads be accepted and faithfully carried 
out, and it would destroy the Baptist denomination. 
Open communion would prevail. Our pulpits would 
be filled by all sorts of preachers, preaching all sorts 
of doctrine. The administration of the ordinances 
would be committed to divers hands, and the Baptist 
denomination which has so long battled for its church 
independency, its baptism, its converted membership, 
its Church communion, would lose its identity among 
the organizations to which it has unwisely leveled it- 
14 



152 ADMINISTRATOR OF BAPTISM. 

self by what we honestly believe to be an inconsistent 
and unscriptural policy. 

" We propose no war upon the Christian character 
of individuals composing the several Protestant de- 
nominations. Upon many things we agree, but we 
candidly confess our inability to see any chance for 
permanent ecclesiastical harmony by mere efforts to 
unite together without an abiding affinity of senti- 
ment." (See Western Recorder, of Feb. 12th, 1870.) 

Note. In answering the question, " Whether a church may regard a bap- 
tism as valid without knowing that the person baptized has real faith," 
Prof N. K. Davis, L.L. D., late President of Bethel College, says: 

" To this question, disconnected from other points in the controversy, and 
considered in its own terms, I answer, yes. 

11 Permit me to add that faith in the subject is certainly essential to bap- 
tism. But a credible profession of faith is a sole and sufficient basis of 
church action. It is impracticable to attain a higher basis. So long, then, 
as the profession remains credible, the act must be recognized and treated as 
baptism, and the church stands clear and right in this recognition. When it 
is manifest that faith in the subject was lacking, then it also becomes mani- 
fest that the act was not baptism, and that the subject is unbaptized. 

" The question as to what is essential in a baptizer presents undeniable 
difficulties. That some qualification is essential, is admitted by all, and it 
follows that the rite administered by one lacking such qualification, is null. 
It seems to me that the only essential qualification of a baptizer is authority 
from a church, but that in conferring this authority, the church is subject 
to limitations which restrict its action to recognized and approved gospel 
ministers, in full fellowship, teaching its doctrine and preaching its faith. 
If subsequently it appear that the baptizer lacks faith, and hence is himself 
unbaptized, I think it can be proved that this does not render his previous 
administration null. (See Western Recorder of September 18, 1872.) 



MISSILES OF TRUTH. 



MISSILE E"0. III. 



THE KINGDOM OF CHRIST. 

Note. — The following Missile is the substance of an Essay read 
before the " Bethel Baptist Minster and Deacons' Meet- 
ing " of Southern Kentucky in 1860, and, after free criticism, 
Tras unanimously requested for publication in a permanent form. 
In compliance with the request of that body, and at the urgency 
of many brethren, the author has reused and stereotyped the work 
for use. 

The new dispensation opened with the announce- 
ment, that the kingdom of heaven was at hand. 
(Matt. iii. 2.) And throughout the New Testament 
certain words and phrases are employed to designate 
the kingdom or reign of Christ, the true import of 
which it is of the utmost importance to understand. 
The want of a correct understanding of these words and 
phrases has ever been a fruitful source of error in theol- 
ogy. Let us, then, briefly define and explain them. 

1. The original word JBasilia, uniformly rendered 
kingdom in our common English version, occurs 160 
times in the New Testament, and it answers to both 
our words reign and kingdom. In 140 cases the word 



154 THE KINGDOM OF CHRIST. 

is used to designate the Kingdom of Christ in its va- 
rious aspects and stages, and, in most instances, it 
ought to be rendered reign instead of kingdom, as is 
evident from the context. In all those passages which 
apply motion to this kingdom, and represent it as ap- 
proaching or drawing near, and the like, the word ob- 
viously means reign, and not kingdom, and ought to 
have been so translated in our received version. "We 
may properly speak of a reign as approaching or draw- 
ing near, but we can not thus speak of a kingdom as 
such. But when mention is made of admission into 
Christ's Kingdom or exclusion from it, or where there 
is a manifest reference to the state of the righteous 
here or hereafter; in all such instances it clearly means 
kingdom, and not reign. In short, when the word re- 
fers to the beginning or duration of the kingdom, it 
ought to be rendered reign, as, for example, in the 
Lord's prayer, Matt. vi. 10; but when it refers to the 
persons or places over which the dominion extends, it 
ought to be rendered kingdom, as, for example, in 
Matt. xiii. 43. In every instance, however, the mean- 
ing of the word must be determined by its connection. 
2. Various phrases, such as " the kingdom of Christ, 
the kingdom of God, the kingdom of heaven/' etc., 
are employed in the Scriptures to denote that divine 
spiritual reign which was foretold by the prophets, in- 
troduced by John the Baptist, and fully established 
by Christ and his apostles. These phrases, as used 
in the New Testament, are synonymous, and have ref- 
erence always to Messiah's reign as predicted by the 
Old Testament prophets: sometimes pointing to the 



WORDS AND PHRASES EXPLAINED. 155 

future glories of his everlasting reign in heaven, and 
sometimes to his spiritual reign on earth, which is first 
internal as it exists in the heart of penitent believers, 
and then external as it is composed of the visible com- 
pany of his followers, who have been baptized on a 
credible profession of their faith. 

The establishment of the spiritual reign of Christ 
on earth was in fulfilment of prophecy, particularly 
that of Daniel, who had declared (Dan. ii. 44) that 
"In the days of these kings (i. e., during the existence 
of the Roman empire, the last of the four great mon- 
archies that should succeed each other) shall the God of 
heaven set up a kingdom which shall never be de- 
stoyed;" and, also (Dan. vii. 13, 14), that " there was 
given unto Him (i. e., 'the Son of man/ ver. 13), 
dominion, and glory, and a kingdom, that all people, 
nations, and languages should serve Him," etc. Isaiah, 
Micah, and other prophets, bear explicit testimony to 
the same great truth. Accordingly, Dr. Robinson, 
in his Lexicon of the Greek Testament, says : u These 
phrases (kingdom of heaven, kingdom of God, and 
kingdom of Christ) are synonymous, and signify the 
divine spiritual kingdom, the glorious reign of the Mes- 
siah. The idea of this kingdom has its basis in the 
prophecies of the Old Testament, where the coming of 
the Messiah and his triumphs are foretold." (See, 
also, Dr. George Campbell's Four Gospels, vol. 1, 
Dissertation 5, pp. 132, 133.) 

As this kingdom was set up by the God of heaven, 
it is denominated "the kingdom of God;'' as it was 
of heavenly origin, it is styled "the kingdom of 



156 KINGDOM OF CHRIST. 

heaven;" and as Christ is its King, it is most fre- 
quently termed u the Kingdom of Christ" The title 
usually given to the manifestation and means of its 
advancement is, "the Gospel of the kingdom ; w and 
occasionally, when viewed under a different aspect, it 
is called "the new covenant, or new testament/' With 
this brief explanation of the particular words and 
phrases employed to designate this kingdom, let us 
notice, 

I. The Nature of Christ's Kingdom. 

It was not a continuation of the Jewish theocracy. 
That kingdom was only a type of Messiah's kingdom. 
Until John the Baptist, the nation of Israel, who re- 
ceived the law and the prophets, were externally the 
people of God. But they were not the kingdom of 
Christ, much less the church of Christ. They were 
the peculiar people of God as a nation, chosen as the 
repository of his word, and the medium through which, 
according to the flesh, Messiah should come. (See 
Horn. i. 3, 4; iii. 1, 2; ix. 4, 5.) The nature of 
Christ's Kingdom may be learned from an examina- 
tion of the Scriptures bearing upon this subject. 

1. It was of heavenly origin. When Pilate in- 
quired : " Art thou the King of the Jews ? " Jesus 
answered : "My kingdom is not of this world." (John 
xviii. 33, 36.) That is, it is not a worldly kingdom, 
made up of the godly and ungodly, such as was the 
Hebrew commonwealth ; nor is it a union of church 
and state. But it is a heavenly kingdom, composed of 
those only who profess to be "born agam"—i. e., 



ITS NATUPwE. 157 

" washed, justified, and sanctified in the name of the 
Lord Jesus, and by the Spirit of our God." (John i. 
11, 13 j 1 Cor. vi. 11.) Though it is in the world, 
it is not of the world. Like its King, it is from above, 
and came down from heaven. 

2. This kingdom is spiritual and holy. Its laws are 
holy, and all its requirements "holy, and just, and 
good." (Rom. vii. 12, 14 ; James i. 25.) Its subjects are 
spiritual and holy — born of the Holy Spirit, and hence 
new creatures in Christ Jesus. (John iii. 8; 2 Cor. v. 
17.) Its enjoyments are spiritual and holy : u For the 
Kingdom of God is not meat and drink, but righteous- 
ness, and peace, and joy in the Holy Ghost." (Rom. 
xiv. 17.) Its King is pre-eminently u holy, harmless, 
undefiled, separate from sinners, and made higher than 
the heavens." (Heb. vii. 26.) The ancient prophets 
foretold Messiah as the King to whom this spiritual 
and holy kingdom should be given. And Jesus 
claimed to be that King, and was publicly owned as 
such by the Father. " Pilate, therefore, said unto 
him : Art thou a King then ? Jesus answered : Thou 
sayest that I am a King. To this end was I born, 
and for this cause came I into the world," etc. (John 
xviii. 37.) In a word, every thing pertaining to this 
kingdom is holy. 

3. It is a peaceful and quiet kingdom. Its King is 
"the Prince of Peace;" and "of the increase of his 
government and peace there shall be no end." (Isa. 
ix. 6, 7.) In answer to the Pharisees who demanded 
when the Kingdom of God should come, Jesus said : 
" The Kingdom of God eometh not with observation : 



158 KINQDOM OF CHRIST. 

neither shall they say, Lo here! or lo there! for, be- 
hold, the Kingdom of God is within you" (Luke 
xvii. 20, 21.) That is, it is an internal and peaceful 
kingdom, and operates imperceptibly and silently, like 
leaven in the meal. (See Matt. xiii. 33.) It has its 
seat in the heart, and comes not with pomp and show, 
like earthly kingdoms, but is established in the hearts 
of penitent believers without observation. The instant 
a penitent sinner receives and submits to Jesus, that 
moment the reigning power of Christ is set up in his 
heart by the Holy Spirit. " Therefore, being justified 
by faith, we have peace with God through our Lord Jesus 
Christ." (Rom. v. 1.) And the peace of God, which 
passeth all understanding, keeps our minds and hearts 
through Christ Jesus. (Phil. iv. 7.) Thus we be- 
come the subjects of Christ's Kingdom in heart through 
faith. 

4. Yet it is a visible and 'powerful kingdom. Its 
King is a visible King — " God manifested in the flesh." 
(1 Tim. iii. 16.) Though humble and retiring, he 
could not be hid. (Mark vii. 24.) As it is written : 
" He shall not cry, nor lift up, nor cause his voice to 
be heard in the street. A bruised reed shall he not 
break, and the smoking flax shall he not quench: he 
shall bring forth judgment unto truth." (Isa. xlii. 
2, 3.) Its subjects are visible subjects — men and 
Avomen, baptized on a credible profession of repentance 
and faith. (Acts viii : 12.) Its laws are visible laws, 
legibly written for our instruction and government. 
(2 Tim. iii. 16, 17.) Its ordinances are visible ordi- 
nances, symbolizing the death, burial, and resurrection 



ITS NATURE. 159 

of Christ, together with our death to sin, burial, and 
resurrection to newness of life through faith in him. 
(Rom. vi. 1, 5.) Its churches are visible organizations, 
to whom its laws and ordinances are committed, each 
constituting an independent and sovereign body, subject 
only to Christ as its Head and Lawgiver; with a fixed 
and w r ell-defined constitution and government, and ex- 
ercising all the gifts, rights, and privileges vested in 
them by the King in Zion. Its officers are visible offi- 
cers — evangelists, pastors and teachers, and deacons, 
all subject to the disciplinary control of the churches, 
(Rom. xii. 6, 8; Eph. iv. 11; Phil. i. 1.) 

This kingdom is not only visible, but powerful in its 
influence. As it is written : " It shall break in pieces 
and consume all these (human) kingdoms." (Dan. ii. 
44.) " For the Kingdom of God is not in word, but 
in power" (1 Cor. iv. 20.) The Gospel, w T hich is the 
great instrumentality in promoting this kingdom, is 
the power of God unto salvation to every one that be- 
lieves in Christ. (Rom. i. 16.) It is " quick and 
powerful, and sharper than any two-edged sword, 
piercing even to the dividing asunder of soul and 
spirit, and of the joints and marrow, and is a discerner 
of the thoughts and intents of the heart/' (Heb. 
iv. 12.) The Holy Spirit, the great and efficient agent 
in building up and extending this kingdom, is the 
Third Person in the Godhead — the almighty and eter- 
nal God. And " the weapons of our warfare are not 
carnal, but mighty through God to the pulling dow r n of 
strongholds." (2 Cor. x : 4.) It is the most powerful 
and aggressive of all kingdoms, 
15 



160 KINGDOM OF I HEIST. 

Such, in brief, is the Nature of Christ's Kingdom : 

it is not a continuation of the Jewish theocracy ; neither 
is it of this world, though in the world: but it is a 
heavenly kingdom, having its seat in the heart; and 
it is spiritual and holy, peaceful and quiet; yet it is a 
visible and*po\verful kingdom, destined to fill the whole 
earth, and to subdue all other kingdoms. In its inward 
workings, it is comparable to the leaven ; in its outward 
developments, it is like the mustard seed, which, though 
the smallest of its kind, grows up, and becomes the 
greatest of herbs, partaking of the nature of a tree. 
(See Matt. xiii. 32, 33.) Let us notice, 

IL The Origin of Christ's Kingdom. 

When was it established on earth ? It was un- 
questionably set up under the ministry of John the Bap- 
tist. John was divinely commissioned to introduce 
and proclaim this new kingdom, and to " prepare a 
people made ready for the Lord." (Matt. iii. 1 — 3 ; 
Luke i. 17.) He was expressly u sent to baptize " pen- 
itent believers on a credible profession of repentance and 
faith (Luke iii. 8 ; Acts xix. 4) ; and to " manifest " 
the new King to Israel, and publicly induct him into 
his Kingdom by baptism. (Matt. iii. 13, 17.) As it 
is written : " Behold, I will send my messenger (John 
the Baptist), and he shall prepare the way before me; 
and the Lord whom ye seek shall suddenly come to 
his temple, even the messenger of the covenant (i. e., the 
Lord Jesus Christ), whom ye delight in; behold, he 
shall come, saith the Lord. But who may abide the 



ITS ORIGIN. 161 

day of his coming? and who shall stand when he ap- 
peareth ? for he is like a refiner's fire, and like fuller's 
soap : and he shall purify the sons of Levi, and purge 
them as gold and silver, that they may offer unto the 

Lord an offering in righteousness Then 

shall ye return, and discern between the righteous and 
the wicked, between him that serveth God and him 
that serveth him not." (Mai. v. 1-3, 18.) 

Hence, we learn that a new order of things was to 
be established under the ministry of John the Baptist. 
Under the old dispensation there was no visible mark 
of distinction between the righteous and the wicked. No 
preparation of heart was necessary to citizenship in the 
Jewish theocracy. Membership in that kingdom was 
founded on hereditary descent and nationality, and not 
on moral character. Every Israelite and every pros- 
elyte to Judaism, whether righteous or wicked, who 
had been circumcised according to the law of Moses, 
was a member of the Jewish commonwealth, and enti- 
tled to all its privileges. It was an earthly kingdom — 
of this world, and served as a type of that heavenly king- 
dom which is " not of this world" (John xviii. 36.) 
But under the new dispensation, a thorough prepara- 
tion of heart is required to fit a man for the spiritual 
reign of Christ — so thorough that it is styled a new 
birth, a new creation, etc. (See John iii. 3 ; Rom. xiv. 
17; Cor. v. 17; Eph. ii. 10.) Every one must be 
"born again" — "purified" from sin and uncleanness, 
and "purged" from guilt, through the sanctifying in- 
fluences of the Holy Spirit and belief of the truth 
(2 Thess. ii. 13, 14), in order to qualify him for ad- 



162 KINGDOM OF CHRIST. 

mission into the Kingdom of Christ ; and no man can 
BCriptu rally " enter into" that kingdom on earth, and 
enjoy its privileges as a citizen, except he be "born 
of water" or baptized, as well as born of the word and 
Spirit of God. (See John iii. 5; 1 Pet. i. 23.) 

It remained, therefore, for John the Baptist to in- 
troduce this new dynasty, and proclaim the new dis- 
pensation foretold by the hoi}* prophets. From that 
time the kingdom of heaven was preached, and all men 
were required to prepare in heart by repentance and 
faith for the spiritual reign of Messiah ; and then by 
baptism, as the initiatory rite, to declare themselves 
openly as the subjects of the King of Zion. Thus men 
pressed into this new kingdom, and, by their earnest- 
ness, took it by force. (See Matt. xi. 12, 13.) 

Accordingly, the late Dr. N. M. Crawford says : 
" In the great history of the world's redemption, John 
the Baptist stands alone. The law and the prophets 
w r ere before him. The Messiah and the kingdom of 
heaven were after him. He overtopped all that pre- 
ceded him, for he was • more than a prophet/ He fell 
short of all that followed him, for i he that is least 
in the kingdom of heaven is greater than he.' It was 
his prerogative to introduce the kingdom, but not his 
privilege to enter it. . . His whole duty was to 

proclaim the kingdom, to point out the King, to pre- 
pare a people for that kingdom by repentance; and, 
by baptism, to bind them to obedience as a commu- 
nity of believers. . . By repentance thus preached, 
the Jews, who believed John were turned to God: by 
baptism they made themselves knoivn as the followers 



ITS ORIGIN. 163 

of the coming Messiah — the Messiah already standing 
among them (John i. 26), but not yet declared. By 
repentance they received the moral quality of heart that 
fitted them for the reign of Christ : by baptism they 
were initiated visibly into the community of the people 
of God. In accordance with these views, Mark (i. 1) 
styles the preaching of John, "The beginning of the 
Gospel of Jesus Christ, the Son of God." (See bap- 
tism of Jesus, chap, ii, pp. 17, 22.) 

The old dispensation, with all its cumbrous rites and 
ceremonies, was now r done away. As it is written : " The 
law and the prophets were until John ; since that time 
the kingdom of God is preached, and every man pres- 
seth into it." (Luke xvi. 16.) "And from the days 
of John the Baptist until now, the kingdom of heaven 
suffereth violence, and the violent take it by force. 
For all the prophets and the law prophesied until 
John." (Matt. xi. 11,12, 13.) And Jesus said : " Woe 
unto you scribes and Pharisees, hypocrites ! for ye shut 
up the kingdom of heaven against men ; for ye neither 
go in yourselves, neither suffer ye them that are entering 
to go in." iC Verily I say unto you, that the publicans 
and harlots go into the Kingdom of God before you." 
Matt. xxi. 31; xxiii. 13.) 

Now, all this could not be said in truth if the King- 
dom of Christ were not then established on earth. How 
could men press into it, or take it by force, or shut it 
up, if it were not in existence ? It is certain that this 
kingdom was now set up, for Jesus says so. From ichat 
time, then, did it date its existence? John was still 
alive, though in prison. Men are pressing into it, and 



1G i KINGDOM OF CHRIST. 

the violent are taking it by force. The only limit 
which the words of Christ and the recorded facte will 
allow us to fix, is the time when John began to proclaim the 
kingdom. From that time men pressed into it, and it 
suffered violence. That was " the beginning of the Gos- 
pel of Jesus Christ, the Son of God;" and from that 
time men began to embrace the Messiah, and formally 
to submit to him by baptism. In short, then, the King- 
dom of Christ on earth commenced with the first con- 
vert which John baptized on a credible profession of re- 
pentance and faith, and it increased with every addi- 
tional convert thus baptized. 

Hence, it is evident that the kingdom which Jesus 
preached during his life time had its origin with the 
ministry of John the Baptist. It w r as still the same 
kingdom when preached by the apostles and evan- 
gelists after the ascension of Christ. True, the forms 
under which it appeared at different epochs might vary, 
but amid all variations it was essentially one and the 
same kingdom. It was the same when preached by 
John before aud after the Messiah was manifested to 
Israel ; the same when preached by " the twelve " and 
"other seventy" before and after the Savior was cru- 
cified. The progress of events w T as as necessary in this 
kingdom as in any other in which men and the affairs 
of this life are concerned. A greater or less degree of 
glory might be manifested as circumstances varied, 
but these variations affect not the essence or identity 
of the kingdom itself. The ministry of Jesus was 
more glorious than that of his harbinger ; but still 
brighter glories attended the out-pouring of the Holy 



ITS ORIGIN. 165 

Spirit and the greater works of the apostles. Yet 
these were not different kingdoms, but only the pro- 
gressive stages of the same kingdom. That kingdom 
into which men pressed from the days of John, there- 
fore, was "the everlasting kingdom of our Lord and 
Savior Jesus Christ." (See Heb. xii. 28 ; 2 Pet. i. 11.) 
(See also Baptism of Jesus, pp. 22, 23.) 

Accordingly, the late Dr. Justin Edwahds says : 
" This kingdom is spoken of in the Scriptures vari- 
ously, in reference to its several aspects : first, in this 
world, as affecting the individual disciple in whose heart 
it is set up, as affecting the churches whom it gathers, 
and as influencing human society generally, even wheu 
not brought into the Christian church ; and, next, as 
extending from this world, through the judgment-day, 
when it will be universally acknowledged, into the 
heavenly world, where it will reach its crowning glory. 
John the Baptist was its herald. . . . The Mil- 
lennium and the judgment are stages in its continuous 
progress; and the consummation of the mediatorial 
kingdom is described in 1 Cor. xv. 24, 28. Some 
texts in which the phrase (kingdom of heaven) is 
used, refer mainly to one stage, and others to another, 
of its onward course." {Family Testament, with Notes, 
Matt, iii. 2.) 

Such, then, was the Origin of Christ's Kingdom on 
earth : it commenced with the ministry of John the 
Baptist. It was not in existence before John, for the 
prophets had foretold that it should be established 
then. Nor was it set up after John, for Jesus himself 
said that the time was then fulfilled, and the Kingdom 



it>6 KINGDOM OF CHRIST. 

of God [engike) had come. (Mark i. 14, 15.) Then 
the kingdom of heaven was preached both by John 
and Jesus. Then men pressed into it, and took it by 
force. Then the terms of admission were established. 
Then the rite of initiation was fixed. Tlien its fun- 
damental laws were enacted. In short, it was then 
fully set up on earth, with its subjects, laws, ordi- 
nances, and King. Yet this kingdom did not come 
in all its pozcer and glory until Christ ascended the 
mediatorial throne in heaven, and sent down "the 
promise of the Father." (See Matt, xxviii. 18; Mark 
ix. 1 ; Acts ii. 14-36.) Then was he publicly and 
solemnly inaugurated as Lord of lords and King of 
kings. And then was completely fulfilled the word of 
the LORD by David (Ps. ii. 16) : " Yet have I set my 
King upon my holy hill of Zion." 

III. The Progress of Christ's Kingdom on 
Earth. 

As before remarked, this kingdom commenced with 
the first convert immersed by John the Baptist, and, 
like the mustard seed, it grew with every additional 
convert thus baptized. It progressed rapidly under 
the short ministry of the earnest Baptist. (Matt. iii. 
5, 6.) But " Jesus made and baptized more disciples 
than John, (though Jesus himself baptized not, but his 
disciples.") John iv. 1, 2. And the apostles made 
and baptized still more disciples than John or Jesus. 
For instance, on the day of Pentecost about three thou- 
sand souls were formally and visibly inducted into this 



ITS PROGRESS. 167 

kingdom by baptism on a profession of their faith in 
Christ, preparatory to church membership (Acts ii. 
41); and within a few days the number of baptized 
believers in Jerusalem increased to about five thou- 
sand men and women. (Acts ii. 57; iv. 4; v. 14.) 
" And they went forth and preached every-where, the 
Lord working with them,*and confirming the word 
with signs following." (Mark xvi. 20.) 

Thus the Kingdom of Christ grew and multiplied un- 
der the ministry of John and of Jesus and of the apos- 
tles, until it was established in every known land. 
Thus it has continued to extend and increase, with 
varying success, from that day until the present. And 
thus it shall continue to advance, with increasing ra- 
pidity, until "the kingdom and dominion, and the 
greatness of the kingdom under the whole heaven, 
shall be given to the people of the saints of the Most 
High, whose kingdom is an everlasting kingdom, and 
all dominions shall serve and obey Him " (Dan. vii. 
27) ; and until great voices in heaven shall be heard, 
saying : " The kingdoms of this world are become the 
kingdoms of our Lord and of his Christ; and he 
shall reign forever and ever." (Rev. xi. 15.) " The 
Father loveth the Son, and hath given all things into 
his hand" as mediator (John iii. 35), and "he must 
reign till he hath put all enemies under his feet. The 
last enemy that shall be destroyed is death." (1 Cor. 
xv. 25, 26.) 

Now, the Kingdom of Christ is one and the same 
both in heaven and on earth, but it exists at present 
in two states : as a state of grace, and a state of glory. 



1G8 KINGDOM OF CHRIST. 

In its broadest sense, it com prebends all the saved, liv- 
ing and dead; and it will embrace at tbe final judg- 
ment tbe sacramental host of God's elect. But this 
kingdom exists on earth in two forms: internal and 
external, or invisible and visible. In its internal form, 
it includes all those in whose hearts Christ reigns by 
the Holy Spirit through faith, whether they have been 
baptized and added to Gospel churches or not. When 
a penitent sinner receives Christ as his Savior and sub- 
mits to him as his Sovereign, that instant, and in that 
very act, the reign of heaven is established in his heart. 
But in its external form, the Kingdom of Christ in- 
cludes only those who have been Scripturally baptized 
on a profession of their faith. As before shown, this 
kingdom in its visible form cornmenced with the first 
penitent believer immersed by John the Baptist, and 
it has increased and multiplied with every additional 
convert thus baptized down to the present day. And, 
according to prophecy, it is destined to become a great 
mountain, filling the whole earth, and to break in 
pieces and consume all human kingdoms; and it shall 
stand forever. (See Dan. ii. 35, 44.) 

IV. The Terms of Admission ixto Christ's 
Visible Kixgdom. 

1. Repentance toward God is a term of admission 
into this kingdom. John the Baptist enjoined repent- 
ance upon all, saying : " Repent ye, for the kingdom of 
heaven is at hand ; " literally, has come. (Matt. iii. 
2.) And he positively refused to baptize any without 



TERMS OF ADMISSION. 169 

satisfactory evidences of having repented. "When he 
saw the Pharisees and Saddncees come to his baptism, 
he said unto them : O, generation of vipers, who hath 
warned you to flee from the wrath to come? Bring 
forth therefore fruits meet for repentance; and think not 
to say within yourselves, we have Abraham to our 
father/' etc. (Matt. iii. 7-9 ; Comp. Luke iii. 7, 8.) 

Our Lord preached the same doctrine, and required 
all to repent of their sins, preparatory to entering his 
kingdom. (See Mark i. 14, 15.) And he solemnly 
warned sinners, saying : u Except ye repent, ye shall 
all likewise perish." (Luke xiii. 3, 5.) The apos- 
tles also, both before and after the crucifixion of Christ, 
urged all men to repent and turn to God, and do works 
meet for repentance, saying : u God now command eth 
all men every-where to repent;" assuring them, that 
" God is long-suffering to us-ward, not willing that any 
should perish, but that all should come to repent- 
ance." (See Mark vi. 12; Act xvii. 30 ; xxvi. 20; 2 
Pet. iii. 9.) So all the sacred writers taught. 

2. Faith in our Lord Jesus Christ is a term of ad- 
mission into Christ's Kingdom. "Then said Paul: 
John verily baptized with the baptism of repentance, 
saying unto the people, that they should believe on Him 
that should come after him, that is, on Christ Jesus." 
(Acts xix. 4.) T*he Savior required faith as an indis- 
pensable condition of admittance into his kingdom ; 
and he expressly declares, that " he that believeth not, 
shall be damned." (Mark xvi. 16.) And the apos- 
tles every-where, and on all occasions, urged the neces- 
sity of faith in Christ, in order to admission into his 



170 KINGDOM OF CH-B1ST. 

kingdom ; u testifying both to the Jews and also to the 
Greeks, repentance toward God and faith toward our 
Lord Jesus Christ." (Acts xx. 21 ; Comp. Acts xvi. 
30 ; Rom. x. 4, 10.) 

Now, prayer, in connection with repentance and 
faith, is necessary to admission into Christ's Kingdom. 
Repentance and faith always and necessarily include 
prayer as a means to an end ; for no sinner can repent 
and believe to the saving of his soul without divine 
grace, and that grace is promised and obtained in 
answer to prayer. Hence it is that penitential and be- 
lieving prayer is made an indispensable means of sal- 
vation. Accordingly, the prophets, apostles, and Jesus 
Christ himself unite in urging both the duty and ne- 
cessity of such prayer upon all men. (See Isa. lv. 6, 
7; Jer. xxix. 12, 13; Matt. vii. 7, 8; Acts ii. 21: 
Rom. x. 12, 13.) Nor is there a single promise of sal- 
vation to any sinner, without prayer either expressed 
or implied. And this requirement is as reasonable as 
it is Scriptural. It is preposterous to suppose that 
God would grant the blessings of salvation to a prayer- 
less sinner! The experience of every Christian, as 
w T ell as the Bible, is against such a supposition. 
Prayer is the breath of penitence and the voice of 
faith, crying for mercy in the name of Jesus, saying: 
" God be merciful to me a sinner " And the true pen- 
itent, prompted by his felt wants, would pray in heart, 
if he were dumb. 

3. Baptism on a credible profession of faith is a term 
of admission into Christ's visible kingdom. By repent- 
ance and faith, including prayer, we obtain the spirit- 



TERMS OF ADMISSION. 171 

ual qualifications requisite for membership in this king- 
dom. Nor can any one be a real member of it, except 
he first be regenerated, justified, pardoned, and adopted. 
The Kingdom of Christ is not one of mere outward 
forms. As it is written : " Except a man be born 
again, he can not see (or enjoy) the Kingdom of 
God" (John iii. 3); and this birth is effected by the 
agency of the Holy Spirit and the instrumentality of 
the truth believed, independent of and prior to bap- 
tism and all other outward acts of obedience. In 
proof of this, see John i. 11, 13; 1 Cor. iv. 15; vi. 
11; 2 Thess. ii. 13, 14; Titus iii. 4-7; James i. 18; 
1 Pet. i. 1, 22, 23. Christ's subjects obey him because 
they love him ; and no person who does not love and 
trust him with all the heart, and who does not possess 
the spirit of obedience to him, is a fit subject for 
his kingdom. Others, like Simon the sorcerer, may 
formally enter it by baptism, but they are in the gall 
of bitterness and bond of iniquity, and can never 
enter the kingdom of glory, except they repent. 

But something more than the new birth is neces- 
sary to constitute us members of Christ's visible king- 
dom. We must be " born of water" or baptized, as 
well as born of the Spirit and Word of God, in order 
to "enter into" this kingdom, and enjoy the privi- 
leges of citizenship. In the language of the late Dr. 
A. C. Dayton, we say: " Christ, as King, has ap- 
pointed a visible door of entrance into his visible king- 
dom. Those who w 7 ould be subjects of it must first 
be made such in their hearts; and then, when they have 
been thus duly and truly prepared, they may and must 



172 KINGDOM OF CHRIST. 

be initialed by the ceremony which He has appointed. 
They have ceased to love the world in their hearts, 
and now they must openly come out from the world, 
and acknowledge subjection to him in the form and 
mer which he has prescribed. Until they have 
done this, they may be his subjects in fact, but they 
are not his in proper form. They may be his in heart, 
but they do not belong to his organized and visible 
kingdom." (Theodosia, vol. 2, p. 42.) By repent- 
ance and faith, in answer to prayer, we receive that 
moral quality of heart which fits us to "see" or en- 
joy this kingdom; and by baptism on a profession of 
faith, we formally and visibly "enter into" it, and be- 
come qualified for membership in a Gospel church. 
(See John iii. 3, 5 ; Acts ii. 38, 41, 47.) 

Baptism, then, is the visible door of entrance into 
Christ's Kingdom on earth; and those who have not 
entered by this door are not members of it. To be a 
member of the Jewish theocracy, a man must not only 
be an Israelite in heart and by profession, but he must 
also be circumcised; so, to be a member of this new r 
kingdom, a man must not only be "born again" of 
the Holy Spirit and the truth believed, but he must 
also be "' born of water," or baptized, as well. Bap- 
tism is the divinely appointed rite of initiation into 
Christ's visible kingdom, and it manifests or gives visi- 
bility to his subjects. Thus Jesus himself was "made 
manifest to Israel" as the Messiah and Son of God 
(John i. 31-34), and publicly inducted into his own 
kingdom ; and thus he has left us an example, that we 
should follow in his steps, in fulfillment of all right- 



ITS RELATION TO HIS CHURCHES. 173 

eousness. (Matt. iii. 15.) Being the children of God 
by faith in Christ Jesus, it is our first public duty to 
"put on Christ" by this beautiful and significant or- 
dinance, and thus be " made manifest" to all as his 
followers. (Gal. iii. 26, 27.) Hence we see that the 
visible Kingdom of Christ consists of professed believers 
who have been baptized, and it embraces none others; 
for baptism on a credible profession of faith is a fixed 
and unalterable term of admission into it. 

Such, then, are the terms of admission into Christ's 
Kingdom on earth : 1, Repentance toward God ; 2, 
Faith in our Lord Jesus Christ; and, 3, Baptism on 
a credible profession of faith in Christ. 

Y. The Kelation subsisting between Chkist's 
Kingdom and Churches. 

What is this relation ? We answer : 

1. That they are not identical, though intimately con- 
nected. 

The words kingdom and church occur in the New 
Testament more than 100 times each, but they are 
never employed as synonymous in a single instance. 
The kingdom and churches of Christ are -essentially 
distinct both in their nature and polity, and it is a 
gross perversion of Scripture to use them interchange- 
ably. The Kingdom of Christ is a pure monarchy, 
utterly destitute of administrative authority ; while 
the churches of Christ are pure democracies, posses- 
sing the sole executive power in his kingdom. The 
kingdom may and will be universal, but the churches 



174 KINGDOM OF LintlsT. 

are necessarily local, embracing only their respective 
members. 

Now, the word church (see Missile No. IV. pp. 186- 
198) has two, and only two, religious significations — a 
figurative and a literal; the former being used to de- 
note all the redeemed in heaven and on earth, and the 
hitter to denote local congregations of baptized be- 
lievers, voluntarily associated together in. the faith and 
fellowship of the Gospel. In its figurative use, there- 
fore, the word is more comprehensive than the visible 
kingdom, embracing all the saved, living and dead; 
but in its literal sense, it is less comprehensive than 
the kingdom, embracing only visible congregations of 
baptized believers. Hence it is evident that the 
churches and kingdom of Christ, though intimately 
connected as parts to the whole, are not identical, and 
it is a great evil to confound them, as do Pedobaptists 
and others. It was confounding the kingdom on earth, 
in John iii. 3, 5, 12, with the kingdom in glory, that 
gave birth to Baptismal Regeneration and Infant Bap- 
tism ; and it was confounding the visible kingdom 
with an imaginary visible church, that gave rise to the 
Papal Hierarchy, with its numerous offspring of con- 
federated churches ; as, for example, the church of 
England, the Presbyterian Church, the Protestant 
Episcopal Church, the Methodist Episcopal Church, 
etc. 

2. The visible Kingdom of Christ includes all his 
churches. 

A person must first be a citizen of Christ's visible 
kingdom before he can properly and truly be a mem- 



ITS DELATION TO HIS CHURCHES. 175 

ber of a visible church of Christ in that kingdom ; 
j ust asa man must first be a citizen of a State before he 
can legally or properly be a member of a court of jus- 
tice in that State. The momefrt a professed penitent 
believer is buried with Christ by baptism and raised 
in the likeness of his resurrection, that instant and by 
that act he becomes a citizen of Christ's visible king- 
dom, and is qualified for church membership. But he- 
is not a member of any church, though a citizen of 
the kingdom, until he is received into fellowship by 
the vote of some church ; as in the case of the Ethio- 
pian eunuch, Acts viii. 38. For illustration : an educa- 
tion inducts a man into the company of educated per- 
sons, and Jits him for a professorship in some college, 
yet it does not make him a professor in any college : 
so, baptism on a credible profession of faith inducts an 
individual into the company of Christ's visible follow- 
ers, and qualifies him for church -membership, but it 
does not constitute him a member of any church. As 
the vote of a board of trustees elects or rejects from a 
professorship in a particular institution, so the vote of 
a church confers or deprives of membership in its 
body. Baptism, therefore, is the visible door of en- 
trance into the visible kingdom of Christ, and an in- 
dispensable qualification for membership in a visible 
church of Christ, but it does not confer membership 
in any Gospel church. 

Accordingly, Dr. Dayton says : " The kingdom 

may be universal. The kingdom includes all the 

churches. The visible kingdom includes all who 

have professed faith in Christ and been baptized, 

16 



176 KINGDOM OF CHRIST. 

even though they may not be members of any church. 
The Ethiopian officer was in the kingdom when he 
and Philip came up out of the water, but he had not 
yet united with any church." (Theodosia, vol. 2. p. 
127.) Hence we see that Christ's visible kingdom 
includes all his churches, together with all baptized 
believers not members of any church; just as a State 
includes all its courts of law, together with all its pri- 
vate citizens; and the one is no more identical than 
the other. The churches, therefore, are not the king- 
dom, nor is the kingdom the churches ; but the 
churches are executive and judicial bodies in the Icing- 
dom, just as the courts of justice are within the State — 
making a part of the State, authorized and governed 
by the laws of the State, and transacting business for 
the State, but not constituting the State. Still, it is 
both the duty and privilege of every citizen of Christ's 
visible kingdom to become and continue a member of 
a church of Christ; for it is only as a church-member 
that he can participate in the business of the king- 
dom,, or partake of the Lord's Supper. 

3. Christ's churches are the sole executives in his 
kingdom. 

As we have seen, the churches of Christ are all in his 
visible kingdom, composed of citizens of the kingdom, 
constituting a part of the kingdom, and subject to the 
laws of the kingdom ; but they are not identical with 
the kingdom itself, any more than the courts of law 
and executive of a State are themselves identical with 
the State. They are local organizations in the king- 
dom, charged with the execution of its laws and the 



ITS RELATION TO HIS CHURCHES. 177 

administration of its ordinances; and, as such, they 
are the permanent executive and judicial bodies of the 
kingdom, subject only to the King and his laws. As 
executive bodies, they approve and baptize converts, re- 
ceive or reject members, elect and ordain officers, send 
out and support missionaries, celebrate the Lord's Sup- 
per, and provide for the regular and stated worship of 
God. As judicial bodies, they settle difficulties be- 
tween the members, exclude disorderly and. immoral 
persons, restore the penitent, condemn error and error- 
ists, and do whatever is necessary to preserve the 
peace and purity of their membership. 

The churches of Christ are not only the permanent 
executive and judicial bodies of his kingdom, but they 
are the sole executives, to whom alone his law r s and or- 
dinances are committed for administration and enforce- 
ment. (See Missile No. II. pp. 75-78, and Missile 
No. IV. pp. 212-218.) The exclusive right to approve 
and induct penitent believers into Christ's Kingdom 
by baptism, as well as the whole matter of discipline, 
formative and corrective, is vested in the churches as 
such, and not in church officers. To these executive 
and judicial bodies, as such, and to them alone, has 
Christ intrusted the visible administration of his king- 
dom on earth ; and no diocesan bishop, minister in 
charge, or church-session has any divine right to 
usurp this church prerogative. 

On this point the New Testament is sufficiently 
clear and full ; and all true Baptists, at least, see eye to 
eye and speak the same thing. With us, as with the 
inspired apostles, the churches are the highest eccle- 



178 KINGDOM OF CIIIUST. 

siastical authority under Christ, and the sole execu- 
tives in his kingdom. Our district and general asso- 
ciations, our conventions and councils, are mere advi- 
sory bodies formed for educational, missionary, and 
Sunday-school purposes, and possess no ecclesiastical 
or legislative power whatever. They are the creatures 
of the churches; they may advise, but can not coerce. 

Such, then, is the relation subsisting between the 
kingdom and churches of Christ: 1, They are not 
identical, though intimately connected; 2, The visible 
Kingdom of Christ includes all his churches; and, 3, 
The churches of Christ are the sole executives in his 
kingdom on earth. 

Having briefly explained the Nature, Origin, and 
the Progress of Christ's Kingdom, and shown the 
Terms of admission into it, and the Relation subsist- 
ing between the kingdom and churches of Christ, we 
close with a few 

Practical Deductions. 

Hence we learn, 

1. That the Kingdom of Christ is a subject of trans- 
cendent importance. 

John the Baptist announced its establishment, and 
called upon men to repent and believe, preparatory to 
entering it by baptism. And having thus made ready 
a people, prepared for the coming Messiah, and having 
publicly inducted the King into his own kingdom by 
baptism, John was willing thenceforth to decrease, 
while Christ and his kingdom should increase. After 



PRACTICAL DEDUCTIONS. 179 

John was imprisoned, Jesus continued to proclaim the 
Gospel of the kingdom, and urged the duties of re- 
pentance and faith by motives drawn from the nature 
of his kingdom ; while he pronounced the poor in 
spirit blessed, because u theirs is the kingdom of hea- 
ven." And the apostles went into all the world, 
" preaching the kingdom of God," and " testifying 
both to the Jews and also to the Greeks, repentance 
toward God and faith toward our Lord Jesus Christ." 

Correct views of Christ's Kingdom are essential to 
a right understanding of the Gospel. In fact, this 
kingdom is the embodiment of the Gospel itself. 
Hence it was the burden of prophetic messages ; the 
signal of Messiah's advent ; the first lesson taught by 
the Great Teacher; and the theme of apostolic preach- 
ing. Many of the parables of our Lord were expressly 
designed to illustrate the nature, power, and progress 
of his kingdom. (See Matt. 13th chap.) And Jesus 
took special pains, both in public and private, to teach 
his disciples " the mysteries of the kingdom of heaven" 
that they might be prepared to teach others also. 

2. That the Kingdom of Christ is greatly misunder- 
stood and perverted by many. 

The Pedobaptists confound the kingdom of grace 
with the kingdom of glory; and as baptism is essential 
to admission into the former in its visible state, they 
make it essential to admission into the latter. Hence 
it is that they attach a saving efficacy to the ordinance, 
and with this view administer it to infants, as well as 
to adults. This was one of the first radical errors em- 
braced by the Christian Fathers of the third and fourth 



180 KINGDOM OF CHTUST. 

centuries. (See ffinton's History of Baptism, pp. 299- 
311.) The early Fathers were led into this error by a 
false interpretation of John iii. 5 ; and it was the root 
of Baptismal Regeneration, Baptismal Remission, and 
Infant Baptism, as held at the present day. 

Pedobaptists also confound the visible kingdom of 
Christ with a supposed "universal visible church ;" 
and hence they maintain that "there is no ordinary 
possibility of salvation" out of this church or king- 
dom. On this point the Presbyterian Confession of 
Faith expresses the sentiments of all Pedobaptists. 
In chap. xxv. sec. 2, it says : " The visible church 
which is also catholic or universal under the Gospel 
(not confined to one nation as before under the law), 
consists of all those throughout the world who profess 
the true religion, together with their children ; and is 
the kingdom of the Lord Jesus Christ, the house and 
family of God, out of which there is no ordinary pos- 
sibility of salvation" 

The Campbellites generally hold both these errors, 
except in regard to infants ; and hence the undue stress 
which they lay on baptism and church-membership. 
The founder and first ministers of Campbellism were 
all Pedobaptists, and brought these errors with them. 
And, unfortunately, some Baptists have incautiously 
adopted Campbellite and Pedobaptist phraseology on 
these points, and hence the world imagines that we 
hold the same errors in regard to Christ's Kingdom, 

3. That valid baptism is essential to admission into 
Christ's visible kingdom and to church-membership. 

Baptism, to be valid, must be scriptural in its mode, 



PRACTICAL DEDUCTIONS. 181 

its subjects, its design, and its administrator; and such 
baptism can be found onl) r in Baptist churches. (See 
Missile No. II. pp. 171, 172.) Scriptural ordination 
is essential to the valid administration of the ordi- 
nance ; and none but regular Baptist churches can con- 
fer such ordination. All admit that an apostate church 
is not a church of Christ, and, therefore, can not con- 
fer valid baptism and ordination. The Roman Cath- 
olic church is confessedly an apostate church, and all 
Protestant Pedobaptists received their baptism and 
ordination from that church. Therefore, Protestant 
Pedobaptists are destitute of valid baptism and ordi- 
nation; and, consequently, they are not in the visible 
Kingdom of Christ, though many of them are fit sub- 
jects for baptism, 

Now, all agree that valid baptism is indispensable 
to visible church-membership; and if Pedobaptists be 
destitute of such baptism, they are not members of 
Gospel churches. As we have shown, all Christ's 
churches are in his kingdom, and composed of citi- 
zens of that kingdom; and if Pedobaptists be not in 
Christ's Kingdom, they can not be his churches. 
They may be subjects of his kingdom in heart, and, 
as such, fit subjects for admission ; but, being desti- 
tute of valid baptism, they are neither members of the 
kingdom, nor members of Gospel churches. And this, 
in fact, is the great reason why Baptists can not and 
ought not to inter-commune with them at the Lord's 
Table ; for it is a church ordinance, as all admit, and 
none but church-members have a right to partake of 
it. 



182 KINGDOM OF CHRIST. 

The same is true of the Campbellites. They are 
equally destitute of valid baptism, and, therefore, are 
neither in Christ's Kingdom, nor members of Gospel 
churches. 

4. That it is the immediate duty of penitent believers 
to enter Christ's visible kingdom and to unite with a 
Gospel church. 

By repentance and faith we become the subjects of 
Christ's Kingdom in heart, and by baptism we form- 
ally "enter into " it, and become qualified for church- 
membership. Of this kingdom in its external form, 
whether proclaimed by John, by Jesus, or by the apos- 
tles, baptism was ever the initiatory rite. The law 
requiring it is fundamental, binding the King and his 
subjects alike. Jesus, as Man, was subject to all the 
laws and ordinances of his kingdom. Hence, he asked 
and obtained baptism at the hands of John, in fulfill- 
ment of all righteousness, as the pattern of his people. 
Thus he was publicly initiated into his own kingdom, 
and manifested to Israel as the Mediatorial King (Matt. 
iii. 13-17 ; John i. 31-34) ; and, therefore, procla- 
mation of the fact w T as immediately made by the 
Father. His entrance into the kingdom by baptism, 
which was his duty as the Man Christ Jesus, was his 
entrance upon royalty, which w r as his right as the be- 
loved Son of God. 

Now, all who have received Christ by faith as their 
Savior, and submitted to him in heart as their Sov- 
ereign, are fit subjects for admission into his visible 
kingdom. Jesus reigns in the hearts of such by his 
Holy Spirit, and they will finally reign with him in 



PRACTICAL DEDUCTIONS. 183 

glory, even though they may not be permitted to en- 
ter his kingdom on earth ; as do the Old Testament 
saints, the thief converted on the cross, and many 
others under the New Testament dispensation. Still, 
it is the immediate duty of all penitent believers, 
Providence permitting, to be buried with Christ by 
baptism, and raised again to walk in newness of life. 
Indeed, they must submit to this initiatory rite of the 
kingdom, and take the oath of allegiance to the King, 
before they can enjoy the privileges of citizenship and 
unite with a Gospel church. Xor can any neglect this 
duty without incurring guilt and suffering loss. So 
important is this duty, that the apostles baptized con- 
verts the same hour of the night in which they be- 
lieved. (See Acts xvi. 30-34.) As soon as the Pen- 
tecostian inquirers repented and believed, they were 
baptized in the name of Jesus Christ ; and the same 
day they were added to the church. (Acts ii. 37-41.) 
Admission into the kingdom by baptism always has 
reference to becoming church-members, and all bap- 
tized believers should at once unite with some Gospel 
church. 

5. That the Kingdom of Christ established under the 
ministry of John the Baptist is an everlasting kingdom. 

We have shown {pages 159-165) that Christ's vis- 
ible kingdom was set up under John's ministry, which 
is denominated " the beginning of the Gospel of Jesus 
Christ, the Son of God." (Mark i. 1.) It commenced 
with the first penitent believer immersed by John, and 
it increased with every additional convert thus bap- 
tized. Then it suffered violence, and then the violent 
17 



184 KINGDOM OF CHRIST. 

took it l)y force. Both John and Jesus testify that it 
had come, and was then established. Xone will deny 
this, except those who have some favorite theory to 
support. 

But while the Kingdom of Christ commenced with 
the ministry of John the Baptist, still it is an everlast- 
ing kingdom. The Bible clearly teaches that this king- 
dom, in its various stages, shall endure forever. Only 
a few of the many passages on this point can be given 
here. As it is written: " Thy kingdom is an everlast- 
ing kingdom, and thy dominion endureth throughout 
all generations." (Ps. 145 : 13.) " Unto us a child is 
born, unto us a son is given : and the government shall 
he upon his shoulder : and his name shall be called 
Wonderful, Counsellor, the mighty God, the everlast- 
ing Father, the Prince of Peace. Of the increase of 
his government and peace there shall be no end, upon 
the throne of David, and upon his kingdom, to order it, 
and to establish it with judgment and with justice from 
henceforth even forever. The zeal of the Lord of 
hosts will perform this." (Isa. ix. 6, 7.) " He shall 
be great, and shall be called the Son of the Highest : 
and the Lord God shall give unto him the throne of 
his father David ; and he shall reign over the house of 
Jacob forever; and of his kingdom there shall be no 
end." (Luke i. 32, 33.) " But unto the Son he saith : 
Thy throne, O God, is forever and ever ; a scepter of 
righteousness is the scepter of thy kingdom." (Heb. 
i. 18.) " For so an entrance shall be ministered unto 
you abundantly into the everlasting kingdom of our 
Lord and Savior Jesus Christ." (2 Pet. i. 11.) 



PRACTICAL DEDUCTIONS. 185 

Such is but a specimen of the teachings of the Scrip- 
tures in regard to the duration of Christ's Kingdom. 
It is an everlasting kingdom — shall have no end, and 
shall endure forever and ever. The Millennium and 
the final judgment are but stages in the outward prog- 
ress of this kingdom ; and the consummation of its 
glory is described in 1 Cor. xv. 24-28, where we learn 
that when the end for which- the Father gave the med- 
iatorial kingdom to the Son is fully accomplished, 
then its present form will be changed, and Christ w 7 ill 
cease to reign as Mediator, because no longer neces- 
sary ; but his kingdom in its glorified form will con- 
tinue forever. And this is clearly what is meant by 
the "end" spoken of in verse 24, when Jesus shall 
deliver up the kingdom to God, even the Father. It 
does not mean the end of Christ's Kingdom, for that 
is everlasting; but simply the end of this probationary 
state, and, consequently, the end of his mediatorial 
reign. "And when all things shall be subdued unto 
him, then shall the Son also himself (as Mediator) be 
subject unto him that put all things under him, that 
God may be all in all" (verse 28) ; that is, the Tri- 
une God, Father, Son, and Holy Spirit, will thence- 
forth govern the universe, not through a Mediator, 
but directly, as from the beginning, that Divinity may 
be all in all; while the God-Max-Mediator will be 
worshiped and'adored by holy angels and redeemed 
saints through ceaseless ages. The everlasting song 
will be : " Unto him that loved us, and washed us from 
our sins in his own blood — to him be glory and do- 
minion forever and ever. Amen." Rev. i. 5, 6. 



186 KINGDOM OF CHRIST. 

Accordingly, Andrew Fuller remarks: a The end 
of which Paul speaks does not mean the end of Christ's 
Kingdom, but of the world, and the things thereof. 
'The delivering up of the kingdom to the Father ' 
will not put an end to it, but eternally establish it 
in a new and more glorious form. Christ shall not 
cease to reign, though the mode of his administration 
be different. As a divine person, he will be always 
one with the Father; and though his mediatorial 
kingdom shall cease, yet the effects of it will remain 
forever. There will never be a period in duration in 
which the Redeemer of sinners will be thrown into 
the shade, or become of less account than he now is, 
or in which honor, and glory, and blessing will cease 
to be ascribed to him by the whole creation." (Ful- 
ler's Works, vol. i., p. 678 ) 



MISSILES OF TRUTH. 



MISSILE 1STO. IV. 



IDENTITY OF APOSTOLIC AND BAPTIST 
CHURCHES. 



AN ESSAY REVISED AND PUBLISHED BY REQUEST. 



INTRODUCTION. 



§ The Word Church Defined and Explained. 

Our English word ehurch is so indefinite in com - 
mon use, that it becomes necessary first to define and 
explain the term, in order to understand its scriptural 
import. It is sometimes applied to a house of worship, 
and sometimes to the worshipers themselves. Some- 
times it is employed to denote a local assembly of pro- 
fessed Christians, and sometimes to denote a whole 
denomination, embracing many local congregations, and 
extending over one or more countries ; as, for exam- 
ple, the Roman Catholic Church, the Church of Eng- 
land, the Protestant Episcopal Church of America, 
the Presbyterian Church of the United States, or the 
Methodist Episcopal Church, North and South. Prot- 
estant Pedobaptists generally use the term to denote 

(187) 



188 CHURCH IDENTITY. 

" all those throughout the world who profess the true 
religion, together with their children. v (See Presby- 
terian Confession of Faith, chap. 25, sec. 2.) Hence 
the necessity of determining the scriptural meaning 
of the word as given in the original Greek, and taught 
by Christ and his inspired apostles. Let us, then, 
briefly examine, 

1. The meaning of the original word ekklesia as em- 
ployed by the ancient Greeks. 

The word rendered church in our English Bible is 
ekklesia in the original Greek, and means an assembly or 
congregation. The word ekklesia was derived from the 
word ekkaleo, which signifies to call out from, or to 
call together. The government of the ancient cities of 
Greece was democratic, and was administered by qual- 
ified citizens in a lawful assembly, called together from 
time to time for the public welfare. The meetings 
were convened by the city-crier, and, when thus con- 
vened and properly organized, constituted the Greek 
ekklesia; that is, the assembly of chosen citizens, legally 
called together for the transaction of public business. 
It was not merely an assembly, but an official assem- 
bly, consisting of persons specially qualified, and duly 4 
called together, and who had each his duties and 
rights as a member of the ekklesia. Nor was every 
citizen a member of this official body, to which was 
intrusted the management of public affairs; but the 
ekklesia consisted of those only who were called out 
from the mass of the people, to deliberate and act for 
the public good. 

True, in Acts 19: 31, the word seems to have been 



THE WORD CHURCH DEFINED. 189 

applied to a disorderly and promiscuous assembly ; 
but, strictly speaking, the term could properly be ap- 
plied only to a lawful assembly of chosen and qual- 
ified citizens, when convened and organized for pub- 
lic business. Having, then, ascertained the origin 
and use of the word ekklesia, and the established 
meaning which it had among the Greeks, when our 
Lord appropriated it to a religious use, let us notice, 

2. The meaning of the word ekklesia as applied by 
Christ to his first church. 

As we have seen, this word had a definite and fixed 
meaning among the Greeks before our Savior adopted 
and applied it to his first church in Matt. 16 : 18 ; a 
meaning as distinct and as well settled as that of any 
other Greek word, and hence its primary and true 
meaning can be learned only from the original. X ow, 
in selecting and using this term to designate his first 
church, Jesus must have had special regard to its orig- 
inal signification, otherwise there would have been no 
propriety in its application, and it would have been 
misleading. He must, therefore, have employed the 
word to denote an assembly ; and this assembly must 
have consisted of chosen and qualified citizens of his 
kingdom, who had been divinely called out from the 
world, and properly organized into an ekklesia, or 
church, for religious purposes. Hence Christ's ek- 
klesia or church could be no other than an official as- 
sembly, to which his laws and ordinances were com- 
mitted for administration and enforcement. It was 
a local assembly of his disciples, meeting in his name, 
invoking his blessing, and doing business by his au- 



190 CHURCH IDENTITY. 

thority. In short, it was an executive and judicial 
body in Christ's visible kingdom, to which an offended 
brother might go and tell his grievance; and whose 
decision in the case should be final. (See Matt. 18: 
1 5-18.) And this church was unquestionably designed 
to be the model of all Christ's churches, and the first 
of a continuous succession of churches to the end of 
time; as is evident from his promise: "And, lo ! I 
am w T ith you always, even unto the end of the world/' 
(Matt. 28 : 20.) Notice, 

3. The Scriptural meaning of the word Church as 
used by the inspired Apostles. 

Now, in order to obtain a correct idea of the scrip- 
tural meaning and use of the word church, we must 
examine the various passages where it occurs. The 
word ekklesia, rendered church in our English version, 
occurs 116 times in the New Testament; 80 in the 
singular number, and 36 in the plural. In three pas- 
sages it is translated assembly, referring to the riotous 
and tumultuous assembly at Ephesus, and has no ref- 
erence to a Gospel church. (See Acts 19 : 32, 39, 41.) 
Then it is used twice with reference to the "congre- 
gation of Israel" (Acts 7: 38, and Heb. 2: 12; 
Comp. Ps. 22 : 22), where the word can not denote a 
church of Christ, and ought to have been rendered 
assembly or nation. That was indeed " an assembly 
in the wilderness" — an organized and rebellious as- 
sembly ; but it was no church of Christ. Every as- 
sembly was not an ekklesia, nor w r as every ekklesia a 
Gospel church. Christ himself organized his first 
ekklesia, as the model or pattern of all Gospel churches. 



THE WORD CHURCH DEFINED. 191 

The word is also applied once to heathen temples of 
worship in general. (Acts 19 : 37.) 

We have now one hundred and ten passages remain- 
ing in which the word ekklesia is used either figura- 
tively or literally to designate Christ's church or 
churches. The following are all the passages where 
the word is so used in the New Testament, viz. : 

(1.) In the singular number, Matt. 16: 18; 18: 17; 
Acts 2: 47; 5: 11; 8: 1, 3; 11: 22, 26; 12: 1,5; 
13: 1; 14: 23, 27; 15: 3, 4, 22; 18: 22; 20: 17, 
28; Rom. 16: 1, 5, 23; 1 Cor. 1: 2; 4: 17; 6:4; 
10: 32; 11 : 18, 22; 12: 28; 14: 4, 5, 12, 19, 23, 28, 
35; 15:9; 16 : 19 ; 2 Cor. 1:1; Gal. 1 : 13 ; Eph. 
3 : 10, 21 ; 5 : 23, 24, 25, 27, 29, 32 ; Phil. 3:6; 4 : 
15; Col. 1: 18, 24; 4: 15, 16; 1 Thess. 1: 1; 2 
Thess. 1 : 1 ; 1 Tim. 3 : 5, 15 ; 5:16; Philem. 2 ; 
Heb. 12: 23; James 5: 14; 1 Pet. 5 : 13 ; 3 John 
6, 9, 10 ; Rev. 2 : 1, 8, 12, 18 ; 3 : 1, 7, 14. Total, 
75. 

(2.) In the plural number, Acts 9 : 31 ; 15 : 41 
16: 5; Rom. 16 : 4, 16 ; 1 Cor. 7: 17; 11: 16 
14: 33, 34; 16: 1, 19; 2 Cor. 8: 1, 18, 19, 23, 24 
11 : 8, 28 ; 12 : 13 ; Gal. 1 : 2, 22 ; 1 Thess. 2 : 14 
2 Thess. 1:4; Rev. 1 : 4, 11, 20 ; 2 : 7, 11, 17, 23, 
29 ; 3 : 6, 13, 22 ; 22 : 16. Total, 35. 

From these pages we learn, that the word church 
has two, and only two, distinct significations — a figura- 
tive and a literal. It is used figuratively to denote all 
the saved, living and dead, together with all who shall 
be saved; as in Eph. 1: 22 ; 3 : 10, 21 ; 5 : 23, 24, 
25, 27, 29, 32 ; Col. 1 : 18, 24 ; Heb. 12 : 23. Here 



192 3UBCH IDENTITY, 

we have twelve instances in which the word church is 
evidently used figuratively to embrace the whole elect 

of God, "chosen in Christ before the foundation of 
the world" — the church which Christ loved and died 
to redeem — " the whole family in heaven and earth" — 
the spiritual body of which Christ is the Head — "the 
general assembly and church of the first born, who 
are written in heaven." 

Now, the word church, as used in these passages, can 
not be restricted to visible churches, as such, much less 
to a supposed "universal visible church." Christ loved 
and gave himself for each and every member of his spirit- 
ual body or church, and all its members will be finally 
saved, though many of them may never belong to any 
visible church. This church embraces the patriarchs, 
prophets, and all the pious of every age and dispensa- 
tion, together with those who have died in infancy ; 
and hence it is universal. There are some in visible 
churches who do not belong to this church, and will 
doubtless be lost. It is purely a spiritual body, em- 
bracing none but the regenerate, and hence it is invisi- 
ble, its members being known only to God; and, as 
such, it has no ordinances, no visible organization, 
and never did, and never will, meet on earth till the 
final judgment. 

True, every visible church of Christ ought to be 
composd exclusively of regenerated persons — members 
of his spiritual body. A primary qualification for 
membership in a visible church, consists in first being 
a member of this invisible church, or spiritual body, 
by faith in Christ Jesus. Every visible church of 



THE WORD CHURCH DEFINED. 193 

Christ was designed to be a miniature representative 
of liis spiritual body or church. Hence the same fig- 
ures are sometimes employed to denote the one as the 
other; and in every case the application of these fig- 
ures must be determined by the connection. Both the 
invisible and visible churches of Christ are stvled 
his body, under the figure of the human body. Yet 
these churches are essentially distinct. 

But there are ninety-eight passages in the New 
Testament where the word church unquestionably 
denotes visible congregations of baptized believers, 
voluntarily associated together in the faith and fellow- 
ship of the Gospel for religious purposes. In most of 
these passages the word so obviously signifies local as- 
semblies of Christ's disciples, that it is unnecessary to 
examine them separately. There are a few passages, 
however, which need some explanation and qualifica- 
tion; as Matt, 16: 18; Acts 20: 28 ; 1 Cor. 10 : 32 ; 
12: 28; 14: 19; 15: 9; Gal. 1 : 13 ; Phil. 3: 6; 1 
Tim. 3: 5, 15. Let us briefly examine these ten pas- 
sages in their connection. We will notice, 

1. Matthew 16: 18; compare 18: 15-20, and Acts 
1 : 14-26 ; 2 : 41, 47. The key to the true interpreta- 
tion of this passage is found in the phrases, " this rock — 
my church — and the gates of hell" What, then, is the 
meaning of the phrase, " this rock?" Having first 
asked his disciples what men generally said about him, 
Jesus inquired what they thought of him, saying : 
" But whom say ye that I am ? " Without waiting to 
consult the others, Peter answered : " Thou art the 
Christ, the Son of the living God." This was what 



191 < HTJIN 1! IDKNTITV. 

lie believed. This was the confession of his faith. This 
confession had indeed been made before, but never to 
express a conviction so deep and spiritual as now; thus 
marking the gradual development of the faith of the 
disciples in their Lord. It embodied the foundation 
truth of the gospel — the Jlessiahship and Divinity of 
Christ. Hence it called forth a blessing on Simon, as 
having spoken by the express revelation of the Father; 
and Jesus replied : " Thou art Peter (Petros, the mas- 
culine form of the -Greek word for rock), and upon 
this rock (Petra, the feminine form of the same word) 
I w T ill build my church ; and the gates of hell shall not 
prevail against it.'' 

It is highly probable that Peter's name suggested 
the comparison ; but if Jesus had meant that he -would 
build his ekklesia, or first church, upon Peter himself 
he would not have changed the gender of the original 
word from the masculine to the feminine. It is true 
that Peter was one of the first stones laid in that 
spiritual temple of which he himself declares that 
all believers are " living stones." (1 Pet. 2: 5.) It 
is true that he was one of the " master-builders " of 
this holy temple (1 Cor. 3: 10), and one of the in- 
spired founders and instructors of Christ's churches, 
which are built upon the foundation laid by the apos- 
tles and prophets, " Jesus Christ himself being the 
chief corner-stone" (Eph. 2 : 20.) And it is true 
that Peter was one of "the twelve apostles of the 
Lamb," whose names are to be inscribed on the 
" twelve foundations " of the new Jerusalem. (Rev. 
22 : 10.) But it is not true that he ever was the 
foundation itself of any church. 



THE WORD CHURCH DEFINED. 195 

Now, the meaning of the phrase " this rock" here, 
is evidently this: Upon the foundation truth that Jesus 
is the Christ, the Son of God, as believed and con- 
fessed by Peter, Christ had established and was build- 
ing up his first ekklesia, or church ; and upon the same 
great truth thus believed and confessed by others, he 
would found and build all his successive churches. 
The word " build " here, is manifestly used in the 
sense of build up, as in 1 Pet. 2 : 5. The "concurrent- 
testimony, both of prophecy and the New Testament, 
points to Christ alone as the rock of human hope, 
and the only foundation of his churches. (See Isa. 
28 : 16 ; Acts 4 : 11, 12 ; Rom. 9 : 33 ; 1 Cor. 3:11; 
1 Pet. 2:4; Eev. 21 : 14.) We are built upon this 
divine and sure foundation by faith; and the hope 
based upon the belief of this central truth, and the 
church founded upon this rock, will stand amid the 
flames of bitter persecution and the ravages of cruel 
death — " the gates of hell shall not prevail against it' 9 
But as the foundation of a building is first laid, and 
the superstructure then reared upon it : so faith iu 
Christ as the Messiah and Son of God must first be 
exercised, and then confession and baptism must fol- 
low, in order to membership in a visible church of 
Christ. All this Peter had done, and now repeats the 
confession. 

We are now prepared to understand the Savior 
when he said : " Upon this rock I will build my 
church" This is the first recorded instance where 
Jesus employed the Greek word ekklesia to designate 
his church or ekhlesia. Henceforth this was to be 



196 GHUBCH IDENTITY. 

the distinctive title of each of all his churches : just as 
the name court or jury is the distinctive title of all 
courts ami juries. (See Theodosia, vol. 2, p. 100.) 
But as a real court or jury must have existed before the 
name could be properly applied, so a real church of 
ist must have existed before he denominated it his 
ckklcsia. It was a veritable church when Jesus here 
applied the name to it, and not merely an impersonal 
institution*. This church dates back to the days of 
John the Baptist, when three pious fishermen gathered 
around the Savior, forming the nucleus of his first 
church (See John 1: 35-42; 3: 29); and though it- 
was in a migratory state for more than two years, still 
it was none the less a church of Christ. During all 
this time, it was growing in knowledge and numbers 
under the personal care and instruction of the Great 
Shepherd; and was thus being fitted for its peculiar 
work as the permanent executive and judiciary of 
Christ's kingdom. 

Now, this church was pre-eminently Christ's church, 
for he himself had founded and taught it, and would 
continue to build it up and multiply it. It was his 
first church, designed as the model or pattern of all his 
churches to the end of time ; and hence he could prop- 
erly and truly say, that he would build his successive 
churches upon the same foundation on which he was 
building his first and model church. Christ himself 
is indeed the architect or builder of all his churches, 
while he employs the Holy Spirit and subordinate 
agents in preparing the material and in erecting these 
spiritual edifices. The apostles were constituent mem- 



THE WORD CHURCH DEFINED. 197 

bers of this first church ; and, as the inspired founders 
and instructors of other churches, they modeled all 
after this divine pattern : " teaching them to observe 
all things whatsoever Christ had commanded them." 
(Matt. 28 : 19.) 

This view of the passage is confirmed by Matt. 18 : 
15-20, which contains the fundamental law of church 
discipline. From the previous passage we learned, 
that Christ himself organized his first ekklesia or church 
as the model of all his churches, and that it was com- 
posed exclusively of professed believers in him as the 
Messiah and Son of God ; but we had no intimation of 
the objects which it was designed to accomplish. In 
this passage our Lord teaches that one great object 
was, to preserve the harmony and purity of its mem- 
bership by a watchful and wholesome church discipline. 
He here plainly points out the steps to be taken in case 
of personal difficulties between church-members. The 
aggrieved brother must first seek redress by a private 
interview with the offender. If this fail, he must 
take one or two others w T ith him as helps and wit- 
nesses, and make a second effort to settle the difficulty. 
And if this fail, he must u tell it to the church" and if 
he neglect to u hear the church" then he must be ex- 
communicated. Here the matter ends. "When the 
church has decided, the question is settled. There is 
no appeal. The church is supreme, and her decision 
is final, even though she may consist of but two or 
three members gathered together in Christ's name, gov- 
erned by his laws, and seeking his guidance. (Verses 
18-20.) No power but her own can reverse her 



198 CHURCH IDENTITY. 

decision. Christ himself is King, and his churches 
are the sole executives in his kingdom. 

But Acts 1 : 14-26, and 2 : 41, 47, shed a flood of 
light on this subject. Hitherto the King himself was 
personally present with his bride or church, acting as 
the sole executive in his kingdom ; and having thor- 
oughly instructed and trained his ekklesia to become 
his permanent executive on earth, he ascended up where 
he was before. This first and model church of Christ 
immediately commenced her executive and judicial 
work under the direction of Peter himself; and her 
first act, as a church, was to elect and ordain Matthias 
to the apostleship, from which Judas, by transgression, 
had fallen. (See Acts 1: 15-26.) Luke, in recording 
this transaction, says : " The number of the names to- 
gether were about a hundred and twenty;" implying 
that they were known and registered members of the 
church, and here acted as such. 

For some ten days and nights, u These all continued 
with one accord in prayer and supplication, with the 
women and Mary the mother of Jesus, and with his 
brethren " (verse 14) until u the day of Pentecost was 
fully come ; " when large numbers were converted and 
added to the church. Under the preaching of Peter, 
multitudes repented and believed, and were then bap- 
tized ; u and the same day there were added unto them 
(t. e. to the 120 disciples or church) about three thou- 
sand souls. . . • And the Lord added to the 
church daily such as should be saved." (Acts 2 : 41, 
47.) Now, this church became local, and henceforth 
was known as " the church which was at Jerusalem." 



THE WOKD CHURCH DEFINED. 199 

(Acts 8:1.) It was then a local assembly of baptized 
believers, voluntarily associated together in the faith and 
fellowship of the Gospel, and meeting in Christ's name, 
to administer his ordinances, execute his laws, and 
transact the business of his kingdom. It was indeed the 
model church, after which all other Gospel churches 
were to be fashioned, but it had no ecclesiastical 
authority over any other church. When other churches 
were established at Antioch, Corinth, Ephesus, Phil- 
ippic and elsewhere, each of them was as complete and 
independent as was this first and mother church. 

We come next to inquire what is meant here by 
u the gates of hell. v The gates of ancient walled 
cities were the ordinary places for holding courts, 
transacting business, and deliberating on public affairs. 
Hence, gates came to denote counsels, machinations, 
and evil designs. The word hell here means the place 
of departed spirits, particularly evil spirits; and the 
meaning of the phrase here is that all the machina- 
tions, evil plots, and stratagems of Satan and his emis- 
saries shall not be able to overcome Christ's churches, 
or to prevent the final salvation of any time believer 
in him. Although local churches, as that at Jerusa- 
lem, or Antioch, or Ephesus, may cease to exist as or- 
ganized bodies, still other churches identical in every 
essential particular have existed elsewhere in all ages, 
and shall continue to exist and multiply to the end of 
the world: just as individuals and entire generations 
of men have died; and still the human race continues 
to exist and multiply from age to age in their successors. 

2. Acts 20: 28; compare verse 17. By "the 
18 



200 CHURCH IDENTITY. 

church of God" or rather "the church of the Lord" 
hero, Paul evidently meant the church of Christ at 
Ephesus. He was addressing the " elders " or pastors 
of that particular church (see verse 17), and hence his 
solemn charge to them : " Take heed unto yourselves, 
and to all the flock over which the Holy Ghost hath 
made you overseers, to feed the church of God, which 
he hath purchased with his own blood." Now, the 
Lord Jesus Christ has purchased each one of all his 
churches with his own blood ; and every true believer 
may say with Paul : " He hath loved me, and given 
himself for me." (Gal. 2 : 20.) This passage, there- 
fore, has direct reference to the church at Ephesus, 
and can not be applied either to Christ's spiritual 
body, or invisible church, or to his visible churches 
taken collectively, much less to " all those throughout 
the world who profess the true religion, together with 
their children." 

3. 1 Corinthians 10: 32; 12: 28; 14: 19; com- 
pare 1 : 2. In this first passage, Paul exhorts the 
members of the church at Corinth to "give none 
offense, neither to the Jews, nor to the Gentiles, nor 
to the church of God " (1 Cor.' 10 : 32.) ; that is, they 
should give no just occasion of offense either to 
the unbelieving Jews, or to the idolatrous Greeks, or 
to the members of the church to which they belonged. 
Now, this epistle was addressed to " the church of 
God which was in Corinth " (1 Cor. 1 : 2) ; and the 
apostle obviously refers here to that particular church, 
and to no other. While they should avoid all just 
cause of offense to the ungodly Jews and Gentiles, 



THE WORD CHUKCH DEFINED. 201 

they should especially avoid every thing that would 
give unnecessary offense to their brethren with whom 
they sustained church relations. 

Again says Paul : " God hath set some in the church, 
first, apostles, secondly, prophets, thirdly, teachers," 
etc., referring to the different offices established in the 
first churches. (1 Cor. 12: 28.) The idea here is 
that God has "set" or established some of these offi- 
ces in every church of Christ, just as he has set the va- 
rious members in the human body. (See ver. 18.) 
Some were extraordinary, and ceased with the apostles ; 
others were ordinary, and continue in the churches. 
(See Eph. 4: 8-16.) Now, each particular visible 
church of Christ was designed to be a facsimile 
of his spiritual body or universal invisible church, and 
hence the same figures are employed to represent both. 
Accordingly, Paul, in verse 27, says to the church at 
Corinth : " Now ye are the body of Christ, and mem- 
bers in particular," i. e., the body of Christ collect- 
ively as a church, and members in particular as indi- 
viduals. Then the apostle adds : " And God hath set 
some in the church, etc.; that is, in the Corinthian 
church, and in each one of all the churches of Christ. 
He established these offices " in " the several churches, 
not over them; and hence those filling these different 
offices were subject to the authority and discipline of 
the churches to which they belonged, and not lords 
over God's heritage. 

Now, Paul could not mean here that God has set or 
established these various offices iu the spiritual body of 
Christ, figuratively called the church, for that body 



202 CHURCH IDENTITY. 

has no visible organization, no officers nor ordinances, 
and it embraces all the redeemed living and dead, in 
heaven and on earth. Nor could he mean that these 
offices were established in the aggregate of all the vis- 
ible churches of Christ combined in one universal vis- 
ible church, called " the holy Catholic church." Much 
less did he mean that God has set these different offi- 
ces in some imaginary " universal visible church, con- 
sisting of all those throughout the world who profess 
the true religion, together with their children ; M and 
that the officers of this general church were constitu- 
ted independent of and superior to the particular 
churches, and invested with the discipline and gov- 
ernment of the several churches, either as bishops, 
preachers in charge, sessions, presbyteries, synods, con- 
ferences, or other judicatories. 

And again Paul says: " Yet in the church I had 
rather speak five words w T ith my understanding," etc. 
(1 Cor. 14: 19.) " In the church;" that is, in any 
assembly of Christians whom he might address. The 
remark is general, applying to every church to whom 
the apostle might preach. He desired to profit his 
hearers, and hence would not speak to them in an un- 
known tongue, but in a language they could under- 
stand. " The word church does not refer to the edi- 
fice where Christians worshiped, but to the organized 
assembly of Christians." — Barnes. 

4. 1 Cor. 15: 9; Gal. 1: 13; Phil. 3: 6. "Be- 
cause I persecuted the church of God" — " beyond 
measure I persecuted the church of God, and wasted 
it" — " concerning zeal, persecuting the church" 



THE WORD CHUKCH DEFINED. 203 

These passages all refer to the same thing, and may 
be best explained together. By "the church of God," 
and " the church" here, Paul unquestionably means 
the church at Jerusalem, for that was the only church 
which he ever persecuted. He aided and abetted in 
the martyrdom of Stephen. " And at that time there 
was a great persecution against the church which was 
at Jerusalem ; and they were all scattered abroad 
throughout the regions of Judea and Samaria, except 
the apostles. As for Saul, he made havoc of the 
church," etc. (See Acts 8 : 1-3 ; 9 : 1-6.) In hunt- 
ing down and persecuting the scattered members of 
that church, Saul was persecuting Christ in his peo- 
ple. 

5. 1 Timothy 3 : 5, 15. In verse 5 Paul is giving 
the qualifications of a bishop or pastor, and says : " If 
a man know not how to rule his own house, how shall 
he take care of the church of God f " That is, he is 
unfit to take the pastoral care of a church of Christ. 

In verse 15, the apostle gives the reason why he 
wrote Tinipthy at this time : — " That thou mayest 
know how thou oughtest to behave thyself in the house 
of God, which is the church of the living God," etc. Tim- 
othy was an evangelist, and not a pastor. (See 2 Tim. 4 : 
5.) He was now laboring with the church at Ephe- 
sus, where Paul had left him to guard the members 
against error and errorists (1 Tim. 1 : 1-11), and to 
set in order what was wanting in that infant church. 
The apostle wrote him from Macedonia, therefore, 
that he might know how to act and what to teach 
under the circumstances. He calls this church "the 



204 CHUBCB IDENTITY. 

house of God" because it was an organized body of 
baptized believers, gathered together in the name of 
Christ, who has promised to be in the midst of each 
of all his churches. (Matt, 18 : 20.) Thus God, in 
the person of his Son by the Holy Spirit, dwells in 
every Gospel church, as in his own peculiar house or 
temple. This passage, then, viewed in the light of 
facts, unquestionably refers to the church at Ephesus, 
which was indeed " the church of the living God " 
in that idolatrous city. 

We have now examined all the passages in the 
New Testament where the word church is supposed 
to be used in a general or indefinite sense, either to 
denote the aggregate of Christ's visible churches taken 
collectively, or u all those throughout the world who 
profess the true religion, together with their chil- 
dren," and in not a single instance do we find it used 
in either sense. But in every case the word is em- 
ployed to denote a local assembly of baptized believers, 
voluntarily associated together in the faith and fellow- 
ship of the Gospel, and meeting statedly in Christ's name 
for church business, mutual instruction, and divine 
worship ; as for example, " the church which was at 
Jerusalem " (Acts 8: 1), "the church that was at 
Antioch" (Acts 13: 1), or " the church of Ephesus" 
(Rev. 2:1). When the word is used to denote more 
than one church, it is alw r ays in the plural number; 
as for instance, " the churches of Judea " (Gal. 1 : 22), 
" the churches of Galatia " (Gal. 1 : 2), " the churches 
of Asia" (1 Cor. 16 : 19), or " the churches of Mace- 
donia" (2 Cor. 8: 1). 



A DIVINE MODEL GIVEN. 205 

On the day of Pentecost, " the church which was at 
.Jerusalem" stood alone in the kingdom of Christ on 
earth. It was peculiarly his church, his first church, 
and the model after which all his other churches were 
to be fashioned. But this church did not long re- 
main alone. Very soon other churches were formed 
after this model, and it became one of many similar 
churches, scattered " throughout all Judea, and Gali- 
lee, and Samaria." (Acts 9 : 31). Each one of these 
churches was complete within itself, and wholly inde- 
pendent of all others. This model church, however, 
never became the church of Judea, though it was sur- 
rounded by " the churches which were in Judea." 
The Xew Testament knows absolutely nothing of a 
national, provincial, or territorial church. We no- 
where read of any great " ecclesiastical establishment" 
comprising within its limits many local churches ; 
such as the Episcopal Church, the Lutheran Church, 
the Presbyterian Church, or the Methodist Church. 
All such establishments are of human origin, and 
were entirely unknown in the days of Christ and his 
apostles. It was not until near the close of the sec- 
ond century, that such confederated churches began to 
be established, first among the Greeks, and then 
among the Latins. (See Mjpsheim's EccL Hist. vol. 
i, p. 116.) 

§ A Divine Model of Chuech Polity given. 

In the previous discussion, it was merely assumed 
that our Lord gave his apostles a permanent Model 
of Church Polity in his first ekklesia, or church, after 



206 CHURCH IDENTITY. 

which all his other churches should be fashioned to 
the end of time. We proceed now to prove this fact 
from the Scriptures. In a matter so important as 
the constitution, government, and discipline of his 
churches, we might reasonably expect that he would 
furnish such a model. Whatever is left .to human 
discretion in religion, pertains to matters of minor 
importance; such, for instance, as the construction of 
meeting-houses, the hours for public worship on the 
Lord's day, the manner and order of divine service, 
etc. Specific legislation on such points would be a 
great inconvenience, and often impracticable. But it 
is quite otherwise in regard to the organization, gov- 
ernment, and discipline of Gospel churches. These 
are matters of vital importance to the peace and pros- 
perity of every church ; and to leave them undeter- 
mined, w T ould unavoidably produce discord and di- 
visions among God's people. From the very nature 
of the case, therefore, we are entitled to expect a di- 
vine model of Church Polity, after w T hich all churches 
should be fashioned. Now that such a model was 
given may be argued, 

1. From Scripture analogy. When the Tabernacle 
was about to be made, u Moses was admonished to 
make all things according to the pattern shown him 
in the mount." (Exod. 25: 40; Heb. 8: 5.) And 
when the Temple was to be erected, " David gave to 
Solomon his son the pattern " of the sacred edifice and 
its furniture, saying: " The Lord made me under- 
stand in writing by his hand upon me } all the works 
of this pattern." (1 Chron. 28: 11-19.) Now, it 



A DIVINE MODEL GIVEN. 207 

is admitted by all that the Tabernacle and Temple 
were typical of " better things" under the Christian 
dispensation, among which are Gospel churches ; and, 
reasoning from analogy, we should expect a divine 
model or pattern, such as was given for the Taber- 
nacle and Temple. And if such a model was given, 
we are bound to follow it in the constitution, govern- 
ment, and discipline of our churches : just as Moses 
and Solomon were required to make all things accord- 
ing to the patterns furnished them. That a divine 
model of Church Polity was given is evident, 

2. From New Testament examples, We find this 
model in Christ's first ekklesia, or church, organized 
and taught by himself; and in the numerous churches 
fashioned after that model by his inspired apostles. 
Wherever the apostles made and baptized disciples, 
they formed them into separate and independent 
churches according to the pattern furnished by the 
Savior; " teaching them to observe all things whatso- 
ever he had commanded them." (Matt. 28: 19.) 
Xow, the Apostles acted in all things by Christ's au- 
thority, and hence every thing pertaining to the con- 
stitution, government, and discipline of the apostolic 
churches was of divine appointment. These inspired 
examples, therefore, were evidently recorded for our 
imitation and instruction, and have all the force of 
positive precepts. If the New Testament churches 
are not models to us, then a large part of Scripture 
is wholly useless. But Paul declares that (t all Scrip- 
ture is given by inspiration of God, and is profita- 
ble," etc. (2 Tim. 3 : 16, 17.) 
19 



208 CHURCH IDENTITY, 

Now, we are often called upon to be followers of 
the apostles, even as they also followed Christ; and 
this injunction is without exception or limitation. 
And as they followed Christ in the formation of 
churches, and as we are required to follow them with- 
out reserve, we are bound to imitate their example 
in church organization and government. But God's 
method of revealing his will oo all subjects forbids us 
to expect a direct and formal address to after ages on 
the obligation of apostolic practice. Yet we have 
what is equivalent. There are instances in which 
older and more perfectly organized churches are ex- 
hibited as models to others less perfect; while some 
are praised or blamed for their conformity or non- 
• conformity to these divine models. Since, then, the 
apostolic churches were modeled after Christ's first 
church, and since these churches, in turn, are pre- 
sented as models to others, it is morally certain that 
the Savior and his apostles intended that all churches 
in every age should be formed after the same pattern. 
Accordingly, Paul said to the Gentile churches : 
" For ye, brethren, became followers of the churches 
of God, which, in Judea, are in Christ Jesus." (1 
Thess. 2 : 14.) " And so I ordain in all the churches." 
(1 Cor. 7 : 17.) u For God is not the author of con- 
fusion, but of peace, as in all the churches of the 
saints." (1 Cor. 14: 33.) Here, it is plainly inti- 
mated that the same order and polity existed in all 
the apostolic churches. If God had left fallible men 
to adopt their own forms of church government, and 
to frame laws and regulations for the churches of the 



A DIVINE MODEL GIVEX. 209 

saints, instead of being the author of peace, he would 
have been the author of endless confusion and strife. 
But, says the apostle : " We have no such custom, 
neither the churches of God." (1 Cor. 11: 16.) 
Xow, these divine models are equally adapted to every 
age and country. For more than eighteen centuries, 
just such churches have existed and flourished among 
different nations, with no laws and regulations but 
those furnished by Christ and his apostles. 

That a Divine model of Church Polity was given 
is further evident, 

3. From Apostolic teaching. Xow, we are not author- 
ized to expect a formal and systematic treatise on the 
subject of Church Polity. This would be altogether 
anomalous, and contrary to the analogy of Scripture 
on other subjects. In the whole range of revealed 
truth we find nothing like a formal and systematic 
treatise on any subject. Doctrine and precept are 
every-where intermingled, seemingly to prevent erring 
man from separating faith and practice ; and hence we 
must examine the Bible in its connection in order to 
know the whole truth on any doctrine or duty. So it 
is in regard to the constitution, government, and dis T 
cipline of Gospel churches. The divine model is to 
be learned from the examples furnished by Christ and 
his inspired apostles, and from the incidental teach- 
ings of the X ew Testament, and not from a direct and 
formal treatise. 

Xor does the subject admit of any other method of 
teaching. After ages are addressed, as it were, in the 
person of the first Christians, and modern churches 



210 CHURCH IDENTITY. 

are known only in the apostolic churches. What was 
Raid to them is said to us. Thus, our Lord promised 
his continued presence with all his churches and min- 
isters in every age in the persons of his apostles and 
first church. " And, lo ! I am with you always, 
even unto the end of the world" (Matt. 28: 20); 
" For where two or three are gathered together in my 
name, there am I in the midst of them." (Matt. 28: 
20.) This promise is as true now as it was then, for 
it was made to churches and ministers of all ages. And 
thus, the apostles addressed us in the person of Chris- 
tians then living, and represent them as equally con- 
cerned with us in the remotest future events; " We 
who are alive and remain unto the coming of the Lord, 
shall not prevent (or precede) them who are asleep." 
(1 Thess. 4 : 15.) Here Paul addresses those who 
shall be living at the time of Christ's second coming, 
in the person of the church of the Thessalonians. 
Many similar examples might be given, but it is un- 
necessary. 

Since, then, the churches of all after ages are ad- 
dressed and represented in the person of apostolic 
churches, it follows that whatever form of church 
government and discipline Christ and his apostles 
adopted and recommended, is as binding on us as it 
was on them. The model given by the Savior, and 
imitated by his inspired apostles, was unquestionably 
designed for all other churches to the end of the world. 
Now, since the churches of all ages are addressed in 
the person of apostolic churches, how absurd to expect 
a direct and formal treatise on the subject of Church 



A DIVINE MODEL GIVEN. 211 

Polity ! Doubtless the apostles gave all necessary in- 
structions at the time of constituting churches. How 
preposterous would it have been for an apostle, after 
having formed a church in a place, then to address a 
formal treatise to that church, giving specific direc- 
tions as to the organization of churches, when they 
already had an inspired model before them ! All that 
could reasonably be expected, would be incidental allu- 
sions to the fact, with timely hints and suggestions. 
And this is precisely what we find in the New Testa- 
ment. Certainly no person who pleads the authority 
of apostolic practice for the observance of the first day 
of the week as the Lord's day, or for any other pur- 
pose, can consistently deny its obligation in this case. 
Inspired examples and incidental teachings, are all 
that we need on this and kindred subjects. 

Hence it is plain from the analogy of Scripture, 
from New Testament examples, and from apostolic 
teaching, that we have a Divine Model of Church 
Polity, and that it is of perpetual obligation. But this 
model was not given in a formal and systematic treatise, 
but is exhibited in Christ's first church and in the nu- 
merous churches modeled after that pattern by the 
apostles, with general directions and incidental in- 
structions. A plan in model, therefore, accompanied 
with timely hints and suggestions, is all that we are 
entitled to expect. The Scriptures teach both by ex- 
ample and precept, and the one is as authoritative as 
the other. Jesus began both to do and to teach ; and 
he has left us an example, that we should follow in his 
steps in this as in every thing else. 



212 CHURCH IDENTITY. 

Now, the fact that a particular form of Church 
Polity is not exhibited in logical and systematic order 
is no proof that none was given. As we have seen, 
the doctrines and precepts of Scripture are presented 
in the same way. No system of theology is formally 
arranged and logically presented in the Bible. We 
have "line upon line, and precept upon precept; here 
a little and there a little," on all subjects. It has been 
loft to the diligent research of Christians to collect the 
scattered fragments of truth, and arrange them in sys- 
tematic order. A logical system of Church Polity, 
therefore, would have been out of place in revelation. 
General principles and inspired examples, with inci- 
dental hints and instructions, are all that could be ex- 
pected on this subject. Indeed, Church Polity could 
not have been treated formally and systematically ; since 
it would have been inappropriate to write a regular 
treatise on the subject, after a church had already been 
organized. And as modern churches are nowhere 
known in the New Testament, save in the person of 
the first churches., a direct address on Church Polity 
was impossible. A divine model, copied by the in- 
spired apostles, with incidental allusions, is all that 
the subject would permit. 



IDENTICAL IN CONSTITUTION. 213 



IDENTITY OF APOSTOLIC AND BAPTIST 
CHURCHES. 



I. They are Identical in Constitution. 

As we have briefly shown, our Lord himself organ- 
ized and taught his first church as the pattern after 
which all his other churches were to he modeled to 
the end'of time. On his return from the scene of his 
temptation in the wilderness, John the Baptist stood 
with two of his disciples, and, looking upon Jesus as 
he walked, said : " Behold the Lamb of God ! " 
And the two disciples heard him speak, and they fol- 
lowed the Savior to his place of temporary abode. 
One of the two was Andrew, Simon Peter's brother; 
and he first finding his own brother Simon, said unto 
him : u We have found the Messiah," and he brought 
him to Jesus. That the other disciple was John, the 
brother of James, can scarcely admit of a doubt. And 
here and now, in some rude hut on the banks of the 
Jordan, was Christ's first and model church constituted 
of these three pious fishermen, A. D. 30 ; for, says 
Dr. Smith, " those three already formed the Chris- 
tian Church." (See New Test. Hist. p. 208.) On 
the following day, Philip and Nathaniel were added to 



r 



14 B IDES 1 



their number. bo 1: o--^~. ey were 

gathered together in - name. 

After a hat dilee, our Lord and his 

chosen disciples a;: dem, 

and again retired to the vicinity rdan, where 

he tarried and baptized. John was now bapriz: ig in 

--.- | j 

ii explicit testim : church, 

_ " H-: thdd : * t bride j is the bridegroom ; he 
I must decrease. 79 (John 3 : - 
- 18 made and h pies than 

Jo! ... shurch grew and multi- 

plied rapidly. See John 4: 1—3.- Some c: these 
disciple- bad already sen ailed :. become "fishers 
of men/' and hence had been en i] lloyc i :: baptize for 
Christ : but it was n : : until the fc Q i ing year that he 
formally set apart " -\e twelve" t the apostleship, 
"that they should be with him, and that he might 
send them forth tc preachy and tc : to heal 

mess an I : sasf >ul levils*' 3 Mark 3: 13-21.) 
These liseiplee now formed a complete church, 
under the Shepherd and Bishop of Souls; and during 
all the time that u the Lord Jesus -vent in and out 
among them/' they were i g instraetioRfl pre- 

paratory to the great work assigned ':^ as aposdes 
and as a church. They -ere an organized body of 
baptized be! voluntarily associated together in 

the faith and fellowship :f the Gospel, and subject 
only :; C brisl as their Head and Lawgiver. Accord- 
ingly, I 1 ?.. Shtth remarks : " In this assembly on the 
te lake of Galilee, we ser a: length all the 



IDENTICAL IN CONSTITUTION. 215 

elements of the visible Church of Christ separated 
from the world; and now he proceeds to provide the 
teachers who were to guide thern, and the doctrines 
which they were to teach and the people to receive/' 
(New Test. Hist, pp. 255, 256.) 

Now, this first church, gathered and instructed by 
Christ himself, was unquestionably designed as the 
model of all other churches to the end of the world. 
The apostles so understood it, and hence they fashioned 
their churches after this divine pattern. As the in- 
spired founders and instructors of the churches, they 
provided for their w T ants as occasion required. Accord- 
ingly, when deacons became necessary, they directed 
the model church to select suitable men to fill the 
office (Acts 6 : 1-6) ; and w T hen pastors were needed, 
they prescribed the requisite qualifications, and then 
set apart the persons chosen by the churches to instruct 
and watch for their souls as under shepherds. (See 
Acts 14 : 23 ; Titus 1:5-9; Heb. 13 : 17 ; 1 Pet. 5 : 
1-4.) Under the guidance of the Holy Spirit, the 
apostles explained and enforced all things whatsoever 
Jesus had commanded them, and taught every church 
to exercise a watchful and wholesome discipline over 
its members. (Matt. 18 : 15-21 ; 1 Cor. 5 : 3-7 ; etc.) 

That the apostolic churches were modeled after the 
church at Jerusalem, is admitted by the ablest Pedo- 
baptist writers. For example, Giesler, in his 
Church History, says : " The new churches every- 
where formed themselves on the model of the mother 
church at Jerusalem." (See Cunningham's Trans, 
vol. i., p. 56.) And Mosheim adds : " Since all these 



216 CHURCH IDENTITY. 

churches were constituted and formed after the model 
of that which was planted at Jerusalem, a review of 
the constitution and regulations of this one church 
alone will enable us to form a tolerably accurate con- 
ception of the form and discipline of all these Chris- 
tian assemblies." (De Rebus Christ. Saco. 1, §87.) 

Such, in brief, was the constitution of the apostolic 
churches, modeled after the pattern furnished by the 
Savior. And such is the constitution of all regular 
Baptist churches formed after the same divine pattern. 
Every Baptist church is an assembly of baptized be- 
lievers, voluntarily associated together in the faith 
and fellowship of the Gospel ; observing the ordinan- 
ces of Christ; governed by his laws, and exercising 
the gifts, rights, and privileges vested in them by his 
word. All the constituent elements of apostolic 
churches are found in Baptist churches, and they are 
identical in their constitution. 

II. They are Identical, in Membership. 

The apostles acted under the broad commission of 
Christ, and wherever they made and baptized disci- 
ples, they immediately organized them into local con- 
gregations, after the model of the first church at Je- 
rusalem. Hence we read of "the church" in a par- 
ticular city, village, or private house, and of "the 
churches " of certain regions, but never of a church 
embracing a plurality of congregations confederated 
together as one grand church or hierarchy. (See Acts 
8: 1; 13: 1-4; 15: 41; Eom. 16: 1,5; 1 Cor. 1 : 
2; 11: 20; 14: 23; 16: 19.) These are the only 



IDENTICAL IN MEMBERSHIP. 217 

churches known to the New Testament. There is no 
trace of any other kind of church, diocesan, national, 
or presbyterian. Like the model church, they were 
composed exclusively of persons who had been bap- 
tized on a credible profession of their faith in Christ, 
and gave satisfactory evidence of being born again. 

Now, that the apostolic churches were local assem- 
blies of baptized believers? formed by mutual consent,, 
and designed for religious purposes, is evident from 
the addresses of the epistles. As it is written : 
" Paul, a servant of Jesus Christ, to all that be in 
Rome, beloved of God, and called to be saints. 
Therefore we are buried with him by baptism into 
death/' etc. (Rom. 1: 1, 7 ; 6:4.) "Paul, unto 
the church of God at Corinth, sanctified in Christ Je- 
sus, called to be saints. Were ye baptized in the 
name of Paul?" (1 Cor. 1: 2, 13.) "Paul, an 
apostle of Jesus Christ, unto the churches of Galatia, 
For ye are all the children of God by faith in Christ 
Jesus. For as many of you as have been baptized 
into Christ, have put on Christ." (Gal. 1 : 2 ; 3 : 
26, 27.) "Paul, to the saints which are at Ephesus, 
and to the faithful in Christ Jesus. One Lord, one 
faith, one baptism." (Eph. 1 : 1 ; 4: 5.) "Paul, to 
the saints and faithful brethren in Christ which are at 
Colosse. Buried with him in baptism," etc. (Col. 1 : 
1; 2: 12.) Thus all the apostolic churches were ad- 
dressed, and the whole tenor of the epistles clearly 
proves that the members had been baptized on a cred- 
ible profession of their faith, and were regarded as 
saints. 



218 I ETUBCH IDKNTITY. 

The same is equally true of Baptist churches. 
They are composed exclusively of such as profess 
faith in Christ and have been baptized. None can 
enter a Baptist church except those who give satisfac- 
tory evidence of repentance, and have been immersed 
on a credible profession of their faith. Nor are we 
alone in this view of the subject. Protestant Pedo- 
baplists generally, infant baptism aside, admit the cor- 
rectness of our practice. For instance, Dr. Smith, 
in his Eccl. Catechism, p. 80, says: "Only those w T ho 
make a credible profession of their faith in Christ can 
be admitted as members of the church of Christ, be- 
cause its privileges, by their very nature, are intended 
only for those who, in the judgment of charity, are 
disciples of Christ." And Dr. Neander, a learned 
Lutheran, remarks : " Faith in Jesus of Nazareth, the 
Savior of the world, and union with him, a participa- 
tion in that salvation which cometh through him— 
this is that inward principle, that unchangeable foun- 
dation, on which the Christian church essentially 
rests." (Introd. to Coleman's Prim. Ch. p. 14.) 

Now, if these views be correct, it is evident that 
there is no place in a church of Christ for such as do 
not or can not profess their faith in Christ. Hence, 
infants are excluded by the very constitution of Gos- 
pel churches. Upon the same principle they are ex- 
cluded from baptism, since the ordinance is the ap- 
pointed method of professing faith in Christ. Such, 
then, were the apostolic churches, and such are 
Baptist churches ; and they are identical in member- 
ship. 



IDENTICAL IN FAITH AND PRACTICE, 219 

III. They are Identical in Faith and 
Practice. 

The apostolic churches, like the mother church at 
Jerusalem, " continued steadfastly in the apostles' doc- 
trine and fellowship, and in breaking of bread, and in 
prayers." (Acts 2: 42.) They held to salvation by 
grace through faith without works, and were " built 
upon the foundation of the apostles and prophets, 
Jesus Christ himself being the chief corner-stone." 
(Eph. 2: 20.) Justification by faith without the 
deeds of law was a fundamental article of their creed, 
and none were received into fellowship except those 
who professed to hold this doctrine. With them 
there w T as " one Lord, one faith, one baptism," and 
they stood fast in the liberty wherewith Christ had 
made them free, and were not entangled with any yoke 
of bondage. They were constituted and maintained 
upon a purely voluntary principle, and acknowledged 
Christ as their only Head and Lawgiver. 

They w r ere not only sound in faith, but correct in 
practice. They were living epistles of Christ, known 
and read of all men. They were steadfast, un mova- 
ble, always abounding in the work of the Lord, know- 
ing that their labor was not in vain in the Lord. All 
were practical missionaries, " holding forth the w r ord 
of life," both at home and abroad. (See Ilissile Xo. 
V, on Missions.) They made even their deep poverty 
abound unto the riches of their liberality, and prayed 
the apostles with much entreaty to receive their bene- 
factions. (2 Cor. 8 : 1-9.) They did good unto all 



CHUHCH fDKNTITY, 

men, but especially to the household of faith. The 
love of Christ constrained them, and they lived not 
unto themselves, but unto him who died for them and 
rose again. Yet they were imperfect and liable to err, 
and hence needed timely cautions, exhortations, and 
warnings. 

Now, the same may be truly said of all regular Bap- 
tist churches. They are identical with the apostolic 
churches, both in faith and practice. They hold the 
same doctrines and observe the same ordinances, 
admit. They acknowledge the same divine Head 
and Lawgiver, and stand fast in the same liberty. 
They possess the same spirit of missions, and labor 
and pray for the spread of the Gospel at home and 
abroad. If not equally liberal and pious, it is owing 
to the want of proper instruction and training, and 
not to any difference of faith and practice. In the 
Providence of God, Baptists have taken the lead in 
most, if not all, the great schemes of modern benevo- 
lence, which have for their object the glory of God 
in the amelioration and salvation of our lost race; and 
their example has provoked others to love and good 
works. (See Missile Na Y. pp. 262-289.) 

Accordingly, all Protestant denominations recog- 
nize the Baptists as evangelical Christians, and re- 
gard our churches as true churches of Christ, sound in 
the faith and practice of the Gospel. Hence it is that 
Baptists in good standing in their own churches can 
join any other church in Christendom without the 
slightest change of faith or practice, which is not true 
of members of any other denomination. None object 



IDENTICAL IN EIGHTS AND PRIVILEGES. 221 

to what we do believe and practice, but concede that 
we are right and scriptural as far as we go; they 
merely complain of what we do not believe and prac- 
tice, and insist that we should indorse the command- 
ments of men. Thus all practically admit that the apos- 
tolic churches and Baptist churches are identical in 
faith and practice. 

IV. They are Identical in Eights and Privi- 
leges. 

As it was manifestly the design of our Lord that his 
churches should embrace only such as receive him as 
their Savior and submit to him as their Sovereign, so 
he has intrusted to them the high privilege of self- 
government, under himself. The New Testament, 
which contains the charter, constitution, and discipline 
of Christ's churches, defines and limits their rights 
and privileges. In committing the government of his 
churches to themselves, the Savior has evinced his 
confidence in their competency, fidelity, and love. 
And this confidence has seldom been betrayed when 
the churches were left to themselves. The enormous 
evils which have cursed Christianity were the legiti- 
mate fruits of clerical ambition and domination, as is 
attested both by sacred and secular history. 

1. The apostolic churches, like the model church, 
possessed the sole right of discipline, formative and cor- 
rective. 

This was as reasonable as it is scriptural. Their 
very nature, as voluntary societies, involved the right 
to receive or reject applications for baptism and mem- 



222 CHURCH IDENTITY, 

bership; and hence the "New Testament recognizes 
the right and enjoins the duty upon every church. 
(Rom. 14: 1.) The apostolic churches were volun- 
tary compacts, having given themselves first to the 
Lord and then to one another by mutual consent. 
All who made a credible profession of faith in Christ 
were received at once for baptism and admitted to 
church-membership, and afterward taught the way of 
the Lord more perfectly. (See Mosh. Eccl. Hist., vol. 
i, p. 80.) 

Accordingly, Dr. Lyman Coleman remarks : 
u The Christian church derived its earliest form from 
a small society of believers, who were united together 
by no law but that of the love which they felt one to 
another, and to their common Lord. After his ascen- 
sion they continued to meet in singleness of heart for 
the mutual interchange of sympathy and love, and for 
the worship of their Lord and Master. The govern- 
ment which in process of time the fraternity adopted 
for themselves, was free and voluntary. Each indi- 
vidual church possessed the rights and powers inher- 
ent in an independent popular assembly ; and the en- 
tire government was vested in each church, and was 
exercised bv the members of the same, in connection 
with their overseers and teachers." (Prim. Ch., p. 25. 
See Xeander's Apost. Ch., vol. i, chap. 1.) 

Xow, the fundamental principles of corrective church 
discipline are laid down in Matt. 18: 15-20. Our 
Lord here prescribes the course to be pursued with an 
offending brother, and designates " the church" of 
which he is a member as the tribunal of ultimate ap- 



IDENTICAL IX EIGHTS AST) PRIVILEGES. 223 

peal. "What, then, is " the church " here mentioned? 
Jesus answers the question : "Where two or three are 
gathered together in my name, there am I in the midst 
of them " This is " the church v to which the Savior 
alludes, though it consist of but two or three mem- 
bers. It is gathered together in his name, governed 
by his laws, and blessed with his presence; and is, 
therefore, fully competent to decide all questions in- 
volving the character and conduct of its own mem- 
bers. The Xew Testament recognizes no higher tri- 
bunal on earth. Its decisions are final, and can be re- 
versed only by itself. And it is worthy of remark 
that the officers of the church are not even mentioned 
here, because they are not necessary to the validity of 
its action. 

Among the apostolic churches, the case of the Cor- 
inthian church is decisive. Here was a case of gross 
immorality, demanding prompt and severe discipline, 
and yet even Paul did not dare to interfere with the 
rights of that church. As an inspired founder and 
instructor of the church, the apostle first rebuked the 
members for the neglect of discipline, and then com- 
manded them, u in the name of our Lord Jesus 
Christ," when they were gathered together as a church, 
" to deliver such a one unto Satan (£. e. excommuni- 
cate him) for the destruction of the flesh, that the 
spirit might be saved in the day of the Lord Jesus. 
" Purge out, therefore," says he, "the old leaven, that 
ye may be a new lump/' etc. (1 Cor. 5: 1-7, 13.) 
The faithful exercise of discipline in this case resulted 
in good, both to the church and the offender ; and, in 
20 



224 CBtTECH IDENTITY. 

his second epistle, Paul earnestly besought the church 
to restore the penitent man to her fellowship. (2 Cor. 
2 : 6-11.) This view of the subject is confirmed by 
the instructions given to other churches. (See Rom. 
16 : 17 ; 2 Thess. 3 : 6, 14, 15, etc.) 

Accordingly, Lyman Coleman observes: "The 
discipline of the apostolic churches was administered 
by each body of believers collectively ; and continued 
to be under their control until the third or fourth cen- 
tury. About this period the simple and efficient dis- 
cipline of the primitive church was exchanged for a 
complicated and oppressive system of penance, ad- 
ministered by the clergy. But the church itself pos- 
sesses the only legitimate authority for the adminis- 
tration of discipline. Its members form a voluntary 
association. They have the right to enact their own 
laws, and to prescribe such conditions of membership 
with themselves as they may judge expedient and 
agreeable to the word of God. The right to adminis- 
ter ecclesiastical discipline was guaranteed to the 
churches from their first organization under the apos- 
tles ; but was finally lost by the usurpation of the priest- 
hood under the Episcopal Hierarchy." (Prim. Ch., p. 87). 

2. The apostolic churches possessed the right of elect- 
ing their own officers. 

The evidence of Scripture on this point is clear and 
conclusive. We read of the election of an apostle, and 
of deacons, elders, and messengers by the churches. 
The first instance on record is the appointment of an 
apostle to fill the place of Judas Iscariot. (Acts 1 : 
15-26.) If the apostles had felt themselves author- 



IDENTICAL IN RIGHTS AND PRIVILEGES. 225 

ized to act on their own responsibility in any case, 
certainly it would have been in this case, when a va- 
cancy was to be filled in their own body. But they 
committed the choice, under God, to the hundred and 
twenty disciples, or first church : "And they gave forth 
their lots (or votes), and the lot fell upon Matthias, 
and he was numbered with the eleven apostles." 
Thus the principle of popular election to office was 
settled at the outset. 

In Acts 6: 1-6, the election of the first deacons is 
recorded. We read that " the twelve" called together 
"the multitude of the disciples," and instructed them 
to select " seven men " of suitable qualifications for 
the deaconship. " The whole multitude," or church, 
united in the choice of Stephen and others, and set 
them before the apostles for prayer and the imposition 
of hands. Hence it is evident that, in the judgment 
of the apostles, the right to elect to office was vested 
in the church. And this view of the subject is con- 
firmed by the fact, that the churches appointed mes- 
sengers to travel with the apostles in conducting mis- 
sions. (See Acts 15: 22-29; 2 Cor. 8: 19.) Ac- 
cordingly, Dr. Neander observes : " It is evident 
that the first deacons, and the delegates who were 
authorized to accompany the apostles, w T ere chosen by 
the churches themselves. From these examples we 
may infer that a similar method w T as adopted in the 
appointment of elders." (Plantings and Training of 
the Apost. Ch. p. 703.) 

These instances are sufficient to show that the apos- 
tolic churches possessed the right to elect their own 



226 CHURCH IDENTITY. 

officers. They are clear and explicit, and must, there- 
lore, determine the meaning of all equivocal cases. 
These remarks are applicable to the appointment of 
"elders" mentioned in Acts 14: 23. "And when 
they (Paul and Barnabus) had ordained them elders 
in every church," etc. Now the doctrine of popular 
rights is clearly implied in the original word here 
translated ordained, which literally means to choose or 
elect by holding up the hands. (See Coleman's Apost. 
and Prim. Church, pp. 58-62.) In this sense the 
word is used in classic Greek; and was so rendered 
here by Beza, Erasmus, Grotius, Robinson, and many 
others. The obvious meaning of the passage is, that 
the churches elected their own elders or pastors, and 
the apostles formally inducted them into office. 

In a succinct history like the Acts, it is not to be 
expected that details would be given in all cases. It 
is sufficient that we have clear and unmistakable in- 
stances of election to office by the churches; and, ac- 
cording to an established principle of biblical inter- 
pretation, obscure cases must be understood in har- 
mony with these plain examples. Hence, when it is 
simply said that Paul and Barnabas "ordained them 
elders in every church," it is necessarily implied that 
they acted merely as a presbytery in setting apart to 
office those whom the several churches had chosen to 
be their pastors and teachers. Accordingly, says Wm. 
Tyxdal : " We read only of the apostles constituting 
elders by the suffrages of the people. Acts 14 : 23 
etc. (Rights of the Church, p. 358.) This indeed is 
evident, not only from the Scriptures, but also from 



w 



IDENTICAL IN EIGHTS AND PPtlVILEGES. 227 

the very nature of the pastoral relation, which can 
be properly formed only by mutual consent, like the 
marriage union. 

The truth of this position is confirmed by standard 
historians and writers of all denominations. For ex- 
ample, Dr. Mosheim, speaking of the apostolic 
churches, remarks : u In those primitive times, each 
Christian church was composed of the people, the pre- 
siding officers, and the assistants or deacons. These 
must be the component parts of every society. The 
principal voice was that of the people, or the whole 
body of Christians; for even the apostles, inculcated 
by their example, that nothing of any moment was to 
be done or determined on, but with the knowledge and 
consent of the brotherhood. Acts 1 : 15 ; 6 : 3 ; 15: 
4; 21 : 22. And this mode of proceeding, both pru- 
dence and necessity required in those early times. 
The assembled people, therefore, elected their own rulers 
and teachers, or by their free consent, received such as 
were nominated (or recommended) to them. They 
also, by their suffrages, rejected or confirmed the laws 
that were proposed by their rulers in their assem- 
blies; they excluded profligate and lax brethren, 
and restored them ; they decided the controversies 
and disputes that arose ; they heard and determined 
the causes of presbyters and deacons ; in a word, the 
people did every thing that was proper for those in 
whom the supreme power is vested." (Mosh. Eccl. 
Hist, by Murdock, vol. i, p. 68.) 

And Dk. Mosheim adds: "This power of ap- 
pointing their elders continued to be exercised by the 



228 i BUBCH IDENTITY. 

members of the church at large, as long as primitive 
manners were retained entire; and those who ruled 
over the churches did not conceive themselves at lib- 
erty to introduce any deviation from the apostolic 
model. " u NEANDEB also asserts, that this mode of 
election by the whole body of the church, remained 
unimpaired in the third century." (See Coleman's 
Apost. and Prim. Church, pp. 60, 69.) 

Accordingly, Dr. Barrow observes: "In ancient 
times there was not any small church whicli had not 
a suffrage in the choice of a pastor." (See Reynold's 
Church Polity, p. 81.) 

Xow, it is scarcely necessary to state, that the apos- 
tolic churches and Baptist churches are identical in 
this particular. All intelligent persons must know 
that every Baptist church claims and exercises the ex- 
clusive right to elect its own officers, and that all the 
members enjoy equal privileges in the choice of a pas- 
tor and deacons ; nor can any association, convention, 
or council deprive the smallest church of this inalien- 
able right. Wherever even two or three Baptists are 
gathered together as a church in the name of Jesus, 
doing business according to his laws, and seeking his 
presence, its acts are scriptural and valid, and no power 
but its own can reverse its decisions. A Baptist 
church, like the apostolic churches, is the highest 
ecclesiastical authority on earth. 

V. They are Identical in Government. 

The government of the apostolic churches was 
neither Episcopal nor Presbyterian, but congregational, 



IDENTICAL IN GOVERNMENT. 229 

or democratic. We have already shown, both from the 
New Testament and ecclesiastical history, that every 
church was charged with the discipline of its mem- 
bers, the election of its officers, and the management 
of all its affairs. This being the case, the indejjend- 
ence and sovereignty of each church follows as a neces- 
sary consequence. The simplicity and apparent weak- 
ness of this form of church government may not 
comport with the suggestions of human expediency. 
But if it be the system devised and prescribed by in- 
finite w T isdom and goodness, it must be the best. Ln 
the language of Dr. J. L. Beynolds, we say : " Ex- 
perience has proved it to be so. It agrees best with 
the free spirit of Christianity, and is best adapted to 
the development of Christian life in the individual. 
It combines greater advantages, and is embarrassed 
with fewer difficulties than any system which human 
ingenuity, pride, or the lust of power has ever de- 
vised." (Church Polity, p. 98.) It is mighty 
through God to the pulling down of strongholds, 
and is adapted to all ages and climes. 

Now, that the government of the apostolic churches 
was congregational and independent, is evident both 
from the New Testament and church history. As 
Ave have seen, the very w T ord chosen by our Savior to 
designate his churches signifies a local congregation of 
baptized believers, voluntarily associated together in 
his name for the execution of his laws and the main- 
tenance of his worship. The whole matter of dis- 
cipline, formative and corrective, was committed by 
Christ through his inspired apostles to each mdi- 



230 CIIURCH IDENTITY. 

vidual church as such, and not to church officers. 
(See Matt. 18 : 15-20.) And the instructions given 
by the apostles relative to the administration of dis- 
cipline in the first churches, clearly shows their inde- 
pendent character. For instance, Paul said to the 
church at Rome : " Him that is weak in the faith 
receive ye" etc. (Rom. 14: 1.) "Now, I beseech 
you, brethren, mark thorn who cause divisions and 
offenses contrary to the doctrine which ye have 
learned, and avoid them." (Rom. 16 : 17.) These 
injunctions can be obeyed only by an independent and 
sovereign church ; and they plainly indicate that such 
was the chureh at Rome. 

The epistle to the Corinthians was addressed to 
"the church of God at Corinth," and Paul expressly 
declares that the right to judge of the character and 
conduct of its members, and the power to exclude or 
restore to membership in its body, was vested in the 
church itself i( when gathered together in the name of 
our Lord Jesus Christ," and not in its officers. (See 
1 Cor. 1: 2; 5: 1-13; 2 Cor. 2: 6-8.) Similar 
commands and instructions were given to other 
churches, all going to prove that they were sovereign 
and independent bodies, subject only to Christ and 
his laws, and intrusted with the right and responsi- 
bility of self-government. 

The independence of the first churches is fully attested 
by historians and writers of the highest authority. For 
example, Dr. Mosheim says: "All the churches in 
those primitive times were independent bodies; or 
pone of thern subject to the jurisdiction of any other. 



IDENTICAL IN GOVERNMENT, 231 

For though the churches founded by the apostles 
themselves frequently had the honor shown them to 
be consulted in difficult and doubtful cases, yet they 
had no judicial authority, no control, no power of 
giving laws. On the contrary, it is clear as noon-day, 
that all Christian churches had equal rights, and were 
in all respects on a footing of equality. Nor does 
there appear in this first century, any vestige of that 
consociation of the churches of the same province, 
which gave rise to ecclesiastical councils and to metro- 
politans. But rather, as is manifest, it was not till 
the second century that the custom of holding eccles- 
iastical councils first began in Greece, and thence ex- 
tended into other provinces. (Mosh. Eccl. Hist, by 
Murdock, vol. i, p. 72.) And speaking of the second 
century, Dr. Mosheim, adds : " During a great part 
of this century, all the churches continued to be, as at 
first, independent of each other, or were connected by 
no consociations or confederations. Each church w T as 
a kind of small independent republic/' etc. (Mosh. 
Eccl. Hist. vol. i, p. 116.) 

Dr. Burton, a learned Episcopalian w r riter, states : 
" Every church had its own spiritual head or bishop, 
and was independent of every other church with re- 
spect to its own internal regulations." (Burton's Hist. 
Ch. p. 262, N. Y., 1839.) 

Dr. William Carpenter remarks : " It is too 
evident from the New Testament to admit of contro- 
versy, that each organized and disciplined assembly of 
believers constituted a church of Christ, strictly inde- 
pendent of all other churches as to its government and 
21 



232 CHURCH [©ENTITY. 

internal economy; though united with all others in 
one common bond of faith and love, and in every re- 
spect ready to promote the interests and welfare of the 
whole by a reciprocal interchange of good offices. And 
in these primitive churches there was perfect equality 
among the members, no one having greater power or 
authority than another, but the whole constituting one 
body, in which the general authority was lodged." 
(Supplement to the Comprehensive Commentary, pp. 
133, 134.) 

And Gibbon, speaking of the churches of the first 
and second centuries, says : u The societies which were 
instituted in the cities of the Roman empire, were 
united only by the ties of faith and charity. Inde- 
pendence and equality formed the basis of their internal 
constitution. . . Such was the mild and equal con- 
stitution by which Christians were governed more 
than a hundred years after the death of the apostles. 
Every society formed within itself a separate and bide- 
pendent republic; and, although the most distant of 
these little states maintained a mutual as well as 
friendly intercourse of letters and deputations, the 
Christian world was not yet connected by any supreme 
authority or legislative assembly." (Decline and Fall 
of the Roman Empire, vol. i, pp. 171, 172.) 

Nor does the so-called " ecclesiastical council," re- 
corded in Acts, 15th chapter, furnish any authority 
or precedent for a higher tribunal than a single inde- 
pendent Gospel church. In the language of Dr. Wil- 
liam Smith, of London, a standard Episcopalian 
writer, we say: " There is no ground for calling the 



IDENTICAL IN GOVERNMENT. 233 

assembly at Jerusalem the first general council. It 
was no meeting of delegates from all the churches, for 
even those sent from Antioch went rather to consult a 
sister church, and especially the apostles, than to rep- 
resent the views of their own church; and the divine 
basis on which the decision is placed takes it quite out of 
the category of synodical sentences, which decide grave 
differences of opinion by the mere voice of a majority. 
If in any sense the first council of the church, it was 
the last which had a right to say, " It seemed good to 
the Holy Ghost and to us." (New Test. Hist. pp. 455, 
456.) The church at Jerusalem was involved in this 
question, for those judaizing teachers had gone out from 
that church, and misrepresented their views. It was 
necessary, therefore, that the question should be con- 
sidered by " the apostles, and elders, and brethren " 
together, and finally settled both for Jews and Gen- 
tiles throughout the world. But the appeal was to 
Inspiration; and when the Holy Spirit gave his 
decision by the mouth of James, " then it pleased the 
apostles and elders, with the whole church, to send 
chosen men of their own company to Antioch, with 
Paul and Barnabas," to bear letters to the Gentile con- 
verts in Antioch, and Syria, and Celicia, making 
known that decision. (See verses 13-23.) 

Now, there is a perfect identity in the government 
of apostolic churches and Baptist churches. Every 
Baptist church is entirely independent of all other 
churches, and forms within itself a separate and inde- 
pendent republic, subject only to Christ and his laws, 
while it is bound to sister churches by the ties of faith 



234 CHURCH IDENTITY. 

and love, and cordially co-operates in every good 
word and work. Each church, as Christ's executive 
on earth, directs and governs its own affairs accord- 
ing to the Scriptures, and does every thing that is 
proper for those in whom the supreme power is vested. 
Associations, conventions, and councils may properly 
advise and recommend measures to the churches, but 
they have no legislative, or judicial, or compulsory 
power whatever over any church. With Baptists, as 
with the apostles, a church is the highest and only 
ecclesiastical authority in Christ's kingdom, and it can 
not delegate its power to any association, convention, 
council, or committee. To the churches, as such, and to 
them alone, belong the keys of the kingdom ; they can 
open, and none can shut ; they can bind, and none 
can loose ; and whatever they do in accordance with 
the Scriptures is approved and ratified in heaven. 
Christ is their only Head, and the New Testament 
their only rule of faith and practice, and they stand 
fast in the liberty wherewith Christ has made them 
free. Such were the apostolic churches, and such are 
Baptist churches. 

VI. They are Identical in Permanent Offi- 
cers. 

The New Testament enumerates the various gifts 
which w T ere bestowed upon the apostolic churches. It 
mentions apostles, prophets, evangelists, pastors and 
teachers, helps, governments, miracles, healing, ton- 
gues, etc. (See Rom. 12 : 6-8 ; 1 Cor. 12 : 4-10, 28 ; 
Eph. 4: 7-11.) Some of these gifts were extraor- 



IDENTICAL IX OFFICERS. 235 

dinary, designed to meet the exigencies of Christianity 
in its incipient stages, and hence have ceased in the 
churches. Others were ordinary, intended to supply the 
wants of the churches and the world in all ages; and, 
therefore, will continue to the end of time. That 
miraculous and prophetic gifts have ceased is unques- 
tionable. So have others, because no longer necessary. 
But the ordinary gifts remain in the churches ; such as 
evangelists, pastors and teachers, exhorters, helps, govern- 
ments, etc. (See Eom. 12 : 6-8; 1 Cor. 12 : 28; Eph. 
4: 11; 2 Tim. 4: 5; Acts 21: 8.) All these gifts 
belong to the churches, and are under their direction 
and control, but only two classes are properly and 
strictly church officers, viz. : Bishops or Elders, axd 
Deacoxs. 

Now, the Episcopal assumption that the apostolic 
office was designed to be permanent, and that it has 
been perpetuated in a succession of diocesan and pre- 
latical bishops, superior in rank to elders or presbyters, 
and possessing the government of all the churches, is 
both unreasonable and unscriptural. The qualifications 
requisite for apostles were such as none of their pre- 
tended successors could possibly possess. In the lan- 
guage of Dr. Wm. Smith, a learned Episcopalian of 
London, we say : " The marks of the apostolic office 
were these : personal intercourse with Christ, appoint- 
ment by himself, and the gift of the Holy Spirit; — to 
w r hich was added the power to confer that gift on 
others. The union of these signs distinguished the apos- 
tles from every other class of ministers." (Xew Test. 
History, p. 261.) The apostles were the chosen and in- 



236 CHURCH IDENTITY, 

spired witnesses of Christ. To qualify them for this 
peculiar office, our Lord selected " the twelve" as his 
personal attendants, communicated to them his plans 
and purposes, and made them the special witnesses of his 
death, burial, resurrection^ and ascension — the great 
facts upon which Christianity rests; and then endued 
them with power from on high by the Holy Spirit for 
the peculiar work assigned them. (See Mark 3: 14 
Luke 24: 45-49.) It was impossible, therefore, that 
any but the apostles should possess these qualifications. 
After Christ's resurrection, it became the chief busi- 
ness of the apostles to bear* witness of that great event. 
This was the distinctive peculiarity of the apostolic 
office, and it was not transferable to any person or 
persons. The resurrection of Christ was the crown- 
ing fact of his atoning work, and hence the apostles 
dwelt upon it with peculiar emphasis. (See Acts 2 : 32 ; 
5: 32; 10: 39-41; 1 Cor. 15: 1-23.) Accordingly, 
Matthias was expressly chosen to be a witness with 
" the eleven " of Christ's resurrection. (Acts 1 : 22- 
26.) And Paul was miraculously called and qualified 
to testify of Christ, and to bear witness of his resurrec- 
tion unto all men. (Acts 22: 14, 15.) Hence this 
high office, from its very nature, was temporary, and 
was necessarily confined to those who had been with 
Jesus during his personal ministry, together with Mat- 
thias, who was appointed to fill the place of Judas — and 
Paul, who was specially called to be the apostle of the 
Gentiles, and permitted to see the Savior in a miraculous 
manner, in order to qualify him for the apostolic office. 
(See Acts 9 : 5-7 ; 1 Cor. 9:1,2; Gal. 1 : 1-17.) This 



IDENTICAL IN OFFICERS. 237 

office, therefore, was one in which, from the very 
nature of the case, there could be no succession with- 
out a perpetual miracle. Hence it is evident that the 
apostolic office ceased with the apostles themselves, and 
the doctrine of " apostolic succession " is an arrogant 
and baseless assumption. 

The Presbyterians and others attempt to make a 
distinction between ruling elders and teaching elders. 
In support of this distinction, they rely chiefly upon 
1 Cor. 12: 28 and 1 Tim. 5: 17. The former pas- 
sage is too indefinite in its phraseology to establish 
the distinction, and would probably never have been 
supposed to favor it, had not the latter passage seemed 
to teach it. The passage in Timothy reads as follows : 
" Let the elders that rule well be counted worthy of 
double honor, especially they who labor in the word 
and doctrine/' The attempt to establish the distinc- 
tion by this passage is beset with insurmountable diffi- 
culties. 1st. The term elder is every-where employed 
in the New Testament to designate ministers of the 
Gospel. 2nd. The Scriptures uniformly connect rul- 
ing and teaching together in the same persons as the 
appropriate work of pastors. As it is written : "And 
we beseech you, brethren, to know them who labor 
among you, and are over you in the Lord, and admon- 
ish you;" etc. (1 Thess. 5: 12, 13; Comp. Heb. 13: 
7, 17, 24.) And, 3d. The total absence of any direc- 
tions respecting the qualifications and duties of ruling 
elders, proves that no such officers were contemplated 
in the churches. It is unaccountable that while other 
officers are mentioned, and their qualifications and 



238 HUBCH IDENTITY. 

duties specified, nothing should be said respecting rul- 
ing elders as such. 

Accordingly, Dr. Mosheim remarks: "This dis- 
tinction between teaching and ruling elders, if it ever 
existed, was certainly not of long continuance ; for 
Paul makes it a requisite qualification of all bishops 
or presbyters, that they be able to teach and instruct 
.others. 1 Tim. 3: 2, etc." (Moeh. Eccl. Hist. vol. 
i. p. 69.) 

What, then, it may be asked, is the distinction re- 
ferred to in this passage? The answer is plain. In 
many of the apostolic churches there was a plurality 
of elders or pastors, as well as of deacons. (See Acts 
14: 23; 20: 17; Phil. 1:1; Titus 1:5; etc.) 
"Whether one acted as "the angel," or pastor, and 
the others as his assistants in teaching and watching 
over the flock, or whether they all acted as co-pas- 
tors, we are not informed; but the fact of a plurality 
is beyond all question. Now, the Scriptures nowhere 
fix the number of elders and deacons, but leave each 
church to determine this as its needs may require. 
During the apostolic age, at least, there was often a 
necessity for a plurality of bishops or elders. Only 
a few of the churches had meeting-houses at that time, 
but worshiped in private dwellings; and where the 
membership was large, they were obliged to worship 
in separate places. Hence a plurality of elders or 
pastors was necessary to instruct and watch over them. 
All these elders were entitled to respect and remuner- 
ation according to their works, especially they who 
devoted themselves wholly to preaching and pastoral 



IDENTICAL IN OFFICERS. 239 

visitation. Besides, there was in some churches a 
plurality of ordained ministers — as at Antioch and 
Jerusalem (Acts 13: 1; 15: 27), some of whom la- 
bored as elders or pastors of the churches, and oth- 
ers labored as evangelists among the destitute and the 
heathen around. 

Hence we see that diocesan and prelatical bishops and 
ruling elders, as such, were unknown in the apostolic 
churches. The only permanent church officers men- 
tioned in the New Testament are : Bishops or Eld- 
ers, and Deacons; and even these are not indis- 
pensable to the existence of churches. The model 
church at Jerusalem existed sometime before it was pro- 
vided with deacons; and manv other churches existed 
for months, at least, without elders or pastors. Paul 
and Barnabas, on their first missionary journey, 
planted churches in several provinces of Asia Minor; 
and, on their return, they acted as a presbytery in 
" ordaining them elders in every church." It is evi- 
dent, therefore, that offices are not essential to the be- 
ing of a church, though they are necessary to its well- 
being. Hence we remark, 

1. That the apostolic churches were furnished ivith 
bishops or elders, also called ministers, overseers, pas- 
tors, and teachers. 

The terms bishop and elder are only different appella- 
tions for the same officer, and hence are employed in- 
terchangeably by the sacred writers. The term elder 
is of Jewish origin, and denotes the gravity and wis- 
dom becoming the office ; while the term bishop is of 
Grecian origin, and designates the object and work of 



210 CHURCH [DENTITY. 

the office. Accordingly, Dr. Robinson, in defining 
the word bishop, says: "This name was originally the 
Greek terra equivalent to elder, which latter was de- 
rived from the Jewish polity." (Lexicon of N. Test, 
p. 315.) That this statement is correct is manifest 
from the Scriptures. For instance, take Acts 20: 17, 
28, where Paul thus addresses the "elders" of the 
Ephesian Church: "Take heed unto yourselves, and 
to all the flock over which the Holy Ghost hath made 
you overseers (or bishops), to feed the church of God 
(rather, of the Lord), which he has purchased with his 
own blood." Here the terms are applied to the same 
officers by an inspired apostle. And this unequivocal 
passage serves to explain the term " elders " in Acts 
14 : 23, where we are told that Paul and Barnabas 
" ordained them elders in every church ; " that is, they 
acted as a presbytery in ordaining or setting apart to 
office those whom the several churches had chosen to 
be their pastors. 

Another passage equally clear is found in Titus 1 : 
5, where Paul says : " For this cause left I thee in 
Crete, that thou shouldest set in order the things that 
are wanting, and ordain elders in every city, as I had 
appointed thee." Then, in enumerating the qualifi- 
cations requisite for the office, as if to show that a 
bishop and elder are identical, the apostle adds : " For 
a bishop must be blameless as the steward of God." 
(See verse 7.) This view is confirmed by 1 Pet. 5: 1- 
4, where the apostle remarks: "The elders who are 
among you I exhort, who also am an elder. Feed the 
flock of God which is among you, taking the oversight 



IDENTICAL IN OFFICERS. 241 

thereof;" that is, as a bishop or pastor. NoW ; the 
identity of these terms is so evident that it has been 
admitted by the highest Episcopalian authority. For 
example, Bishop Onderdonk observes : u The name 
bishop which now designates the highest grade of the 
ministry, is not appropriated to that office in Scripture. 
That name is given to the middle order, or presby- 
ters." (Episcopacy tested by Scripture, p. 12.) Every 
elder, therefore, is a bishop; and "were it not," says 
Milton, " that the tyranny of prelates under the name 
of bishop has made our ears tender and startling, we 
might call every good minister a bishop," etc. (See 
Reformation in England, wks. p. 19.) 

This position is sustained by various other considera- 
tions. For instance, the New Testament mentions no 
intermediate class of officers between bishops and dea- 
cons. Paul, in his instructions to Timothy, first gives 
the qualifications of a bishop, and then those of deacons. 
(See 1 Tim. 3 : 1-13.) And the apostle prescribes the 
same qualifications for bishops and elders. (See 1 Tim. 
3 : 1-7 ; Titus 1 : 5-10.) Accordingly, Jerome says : 
" In both epistles, whether bishops or presbyters are 
to be elected (for with the ancients bishops and elders 
were the same, the one being descriptive of rank, the 
other of age), they are required each to be the husband 
of one wife." (See Coleman's Prim. Ch. p. 132.) 
Hence the duties and rights of both are the same. 
The apostles, in specifying the rights and duties of 
bishops and elders, employ the same language, which 
proves that they are one and the same class of officers, 



242 CHURCH IDENTITY. 

(See 1 Thess. 5: 12; 1 Tim. 4: 14; 5: 17; 2 Tim. 
1:6; Heb. 13: 7, 17.) 

There is scarcely a subject on which the testimony 
of antiquity is more explicit and unanimous than that 
of the original equality and identity of bishops and 
elders. The best church historians and theological 
writers concur in this view. For example, Dr. 
Neander remarks : " I can discover no other differ- 
ence between the elders and bishops in the apostolic 
age, than that the first signifies the rank, the second 
the duties of the office, whether the reference is to one 
or more." (Apostolic Church, Bk. 3, Chap. 5, p. 92.) 
And Dr. Mosheim says: "The rulers of the church 
were denominated sometimes presbyters or elders — a 
designation borrowed from the Jews, and indicative 
rather of the wisdom than the age of the persons ; and 
sometimes bishops also ; for it is most manifest, that 
both terms are promiscuously used in the New Testa- 
ment of one and the same class of persons, Acts 20 : 
17, 28; Phil. 1:1; 1 Tim. 3:1; Titus 1: 5, 7." 
(Mosh. Eccl. Hist. vol. i, p. 69.) 

To this conclusion the reformers of the 16th century 
were brought with great unanimity, by reading the 
"Word of God. Even in England, Wickliffe and many 
others contended for the original equality and identity 
of bishops and elders. For example, Dr. John Rey- 
nolds, an Episcopal divine, who "was universally 
reckoned the wonder of his age," boldly asserted in 
1588, "that they who, for these five hundred years, 
have been industrious in reforming the church, have 
thought that all pastors, whether called bishops or 



IDENTICAL IN OFFICERS. 243 

presbyters, have, according to the Word of God, like 
power and authority." (See Purchard's Hist, of Con- 
gregationalism, p. 197.) And this view perfectly ac- 
cords with the spirit which our Lord enjoined upon 
his first ministers : — " One is your Master, even Christ; 
and all ye are brethren" (Matt. 23 : 8.) 

Having shown the equality and identity of New 
Testament bishops and elders, let us briefly notice here 
their scriptural authority or rule. That the 
pastoral office is vested with real authority of some 
kind, is clearly taught in the Word of God. Pastors 
are said to be over the churches in the Lord, to have 
the rule over them, to take care of them, etc., and 
churches are required to esteem, honor, obey, and submit 
to them, under Christ. (See 1 Cor. 16: 15, 16; 1 
Thess. 5: 12, 13; 1 Tim. 5: 17; Heb. 13: 7, 17, 24; 
etc.) Not only these express injunctions, but the very 
appellations given to pastors imply official authority 
and rule. For instance, they are called " ambassa- 
dors for Christ," appointed to beseech men in his 
stead to be reconciled to God, and to make known the 
terms of reconciliation. (2 Cor. 5 : 18-20.) They are 
also called bishops or. overseers, implying official con- 
trol and superintendence. (Acts 20: 28; 1 Tim. 3: 
4, 5.) They are denominated elders or presbyters, in- 
dicative not only of becoming gravity and wisdom, but 
of presidential authority and rule. (Acts 20: 17, 28.) 
And they are styled shepherds of the flock, under the 
great Shepherd and Bishop of souls, to guide, protect, 
and watch over them. (John 10 : 2-4; 1 Pet. 5 : 1- 
4.) These titles imply real authority of some kind. 



244 CHURCH IDENTITY. 

Now, as to the Nature of pastoral authority, or 

rule, we observe, that it is neither legislative, judicial, 

executive, nor coercive. 1. It is not legislative; for 
Christ is the only Lawgiver in Zion, and his word is 
tlie only rule of faith and practice for his churches and 
ministers. No bishop nor " college of bishops," no 
council nor convention, no general assembly, general 
conference, nor any other ecclesiastical court, has any 
divine right to legislate for Christ's churches. While 
it is the duty of pastors to explain and urge obedience 
to the laws of Christ, it is equally the duty of churches 
to apply and enforce these laws. 

2. Pastoral authority is not judicial. The churches 
of Christ are the only judiciaries in his kingdom. In 
all cases of discipline, the final decision rests with the 
particular church of which the offender is a member; 
and not with a bishop or church-council, not with the 
preacher in charge and a select committee, nor with a 
church session or presbytery. (See Matt. 18: 15-20; 
1 Cor. 5: 3-5; 2 Cor. 2: 6-8.) As an ambassador 
for Christ, the pastor explains and enforces the law of 
discipline ; as bishop or overseer, he directs and con- 
trols the action of the church according to the Scrip- 
tures ; and as president, he presides over the body and 
pronounces its decisions. But the right of final judg- 
ment belongs exclusively to the church as such, and 
its decisions are final and irrevocable. 

3. Pastoral authority is not executive. The churches 
are the sole executives in Christ's kingdom on earth, 
and to them, as churches, and to them alone, are the 
laws and ordinances of the kingdom committed for 



IDENTICAL IN OFFICEKS. 245 

execution and administration. While a pastor receives 
his authority to preach directly from Christ, his au- 
thority to baptize is received from his church, " with 
the laying on of the hands of the presbytery/' as in 
the case of Paul. (See Acts 9 : 15 ; 13 : 1-3 ; Gal. 1 : 
17.) All executive power, therefore, is vested in the 
churches, as such, and not in the ministry. 

4. Nor is pastoral authority coercive. Pastors are 
not " lords over God's heritage/' but honored and vol- 
untary servants of the churches for Jesus' sake. Their 
authority is purely spiritual, and they rule per force of 
personal piety and divine truth, clothed with the dig- 
nity of their high office. Where these fail to command 
obedience and respect, pastoral authority and rule are 
at an end. Like Jesus, they may weep over the obdu- 
racy and waywardness of brethren, but they can not 
compel obedience. 

What, then, is the nature of pastoral authority ? 
We answ T er, 1. That it is declaratory and persuasive. 
Pastors are divinely called to declare the whole counsel 
of God. They are solemnly bound to cry aloud and 
spare not, whether men will hear or forbear. Their 
first and great business is to "preach the word ; to be 
instant in season and out of season ; to reprove, rebuke, 
and exhort with all long-suffering and doctrine." As 
ambassadors for Christ, they make known the ground 
and terms of reconciliation, and pray men in his stead 
to be reconciled to God. And so far as they preach 
the truth, both Christians and sinners are as much 
bound to believe and obey it, as if spoken by Christ 
himself, and God will hold all to a strict account for 



246 CHUBCH IDENTITY. 

the manner in which they treat his preached word. 
The proclamation of the Gospel, therefore, is clothed 
with divine authority. It is God speaking to men by 
men, and hence it is a savor of life unto life or of death 
unto death to all who hear. 

2. PastoraUauthority is exemplary. There is great 
power in example, and its influence is in proportion to 
the dignity of position. Hence, pastors are required 
to be examples to believers, and to exemplify the truth 
which they preach. (1 Tim. 4: 12.) There is a moral 
fitness in this requirement. It is action that produces ac- 
tion ; and unless pastors practice what they preach, they 
will rather hinder than promote the salvation of men. 
Every true shepherd ought to go before his flock, and set 
them an example that they may safely follow. (John 10 : 
4.) Thus the chief Shepherd " began both to do and 
teach." (Actsl: 1.) ; and thus Paul taught from house 
to house, and exhorts all to follow 7 him even as he also fol- 
lowed Christ. Pastoral example, therefore, has wonder- 
ful power, and necessarily exerts a controlling influence. 

3. Pastoral authority is official. .To speak of office 
without authority is a solecism. The pastoral office 
is of divine appointment, and was established "for the 
perfecting of the saints, for the work of the ministry, 
and for the edifying of the body of Christ." (Eph. 
4 : 8-16.) And as it is a divine office instituted for 
purposes so important, it merits the highest respect, 
aside from the personal claims of those who fill it. 
But faithful pastors are worthy of double honor, and 
should be esteemed very highly in love for their work's 
sake (1 Thess. 5: 13.) They are not merely breth- 



IDENTICAL IN OFFICERS. 247 

ren, but church officers of the highest rank, and as such, 
deserve the obedience and respect of their churches. 

4. Pastoral authority is "presidential. As over- 
seers and shepherds, pastors are placed over the 
churches to instruct, guide, and protect them. Hence 
Peter exhorts elders or pastors, saying : " Feed the 
flock of God which is among you, taking the over- 
sight thereof, not by constraint, but willingly ; not 
for filthy lucre, but of a ready mind; neither as be- 
ing lords over God's heritage, but being ensamples to 
the flock." (1 Pet. 5: 1-4.) And Paul exhorts 
Christians, saying : " Obey them that have the rule 
over you, and submit yourselves ; for they watch for 
your souls, as they that must give account ; that they 
may do it with joy, and not with grief, for that is 
unprofitable for you." (Heb. 13 : 17.) By virtue of 
his office, the pastor presides over the people of his 
charge, and hence possesses presidential authority. 

Such, then, is the nature of pastoral authority : it 
is declaratory, exemplary, official, and presidential. 
This is the only authority which Christ has given to 
pastors, and it is all that is safe in the hands of im- 
perfect men. All history proves that more than this 
is corrupting to pastors, and dangerous to churches. 
A pious, prudent, and working pastor will have the 
confidence and esteem of all, and will exert a control- 
ling influence over his people. 

2. The apostolic churches were also furnished with 
deacons, called ministers or servants. 

For a season the apostles seem to have managed 
both the spiritual and temporal affairs of the church at 



248 CHURCH IDENTITY. 

Jerusalem. But when the number of the disciples 
was multiplied, there arose a murmuring of the Gre- 
cians against the Hebrews, because their widows were 
neglected in the daily ministrations. Then the twelve 
called the multitude of the disciples to them, and 
said : " It is not proper that w T e should leave the Word 
of God, and serve tables. Wherefore, brethren, look 
ye out among you seven men of honest report, full 
of the Holy Ghost and wisdom, whom we may ap- 
point over this business. But we will give ourselves 
continually to prayer, and to the ministry of the 
Word. And the saying pleased the whole multitude; 
and they chose Stephen and six others, whom they set 
before the apostles for ordination." (Acts 6 : 1-6.) 
Thus a permanent division of labor was made, and 
thenceforth the temporal affairs of the church were 
committed to a class of officers called deacons, whose 
special business it was to " serve tables," or manage the 
temporalities of the church, while the elders or pastors 
had charge of her spiritual interests — giving themselves 
wholly to prayer, preaching, and pastoral visitation. 
The nature of the deaconship is thus explained by 
the history of its origin. It grew out of the necessi- 
ties of the first church, and was evidently designed to 
be permanent. The first deacons were not appointed 
to preach the Gospel, though some of them, as Philip, 
afterward became preachers ; nor were they author- 
ized to baptize, or to rule in the church, but simply 
and solely to manage its temporal affairs and provide 
for the wants of the poor and needy, that the apostles 
might give themselves continually to prayer and the 



IDENTICAL IN OFFICERS. 249 

ministry of the word. Every church necessarily has 
two departments, a spiritual and a temporal ; and as 
the pastor has charge of its spiritual interests, so the 
deacons have charge of its temporal interests. Its 
house of worship must be kept in order, its pastor 
must be supported, and its poor assisted ; in short, the 
Gospel must be preached, and the worship of God sus- 
tained at home and abroad. Now, all this requires 
means and money, and deacons are the divinely ap- 
pointed officers of the churches to attend to these 
matters. 

Hence we see that the deaconship is the very oppo- 
site of the ministry, though in perfect harmony with 
it, and is designed to relieve pastors of all temporal 
care and responsibility, that they may " feed the flock 
of God, taking the oversight thereof." 1 Pet. 5 : 2.) 
And as long as there are churches on earth, this im- 
portant class of officers will be necessary. No church 
can prosper long without deacons, as well as a pastor. 
Accordingly, we find them in all the apostolic 
churches. u The example of the church at Jerusa- 
lem " says Mosheim, " was followed by all the other 
churches, in obedience to the injunctions of the apos- 
tles ; and, of course, they appointed deacons. 1 Tim. 
3: 8-13; Phil. 1 : 1." *(Mosh. Eccl. Hist. vol. i, p. 
70.) As to what is called deaconesses, it is very 
doubtful whether such a class of officers ever existed 
in the apostolic churches. Certain it is that they 
sustained no official relation to the churches, and were 
never intended to be permanent. Among the ancient 
heathen, females generally could be reached only by 



250 CHUBCH IDENTITY. 

females, and pious women were, doubtless, employed 
to instruct and minister to them — just as our mis- 
sionaries now employ females in heathen lands. 

In this important particular, there is perfect iden- 
tify between the apostolic churches and Baptist 
churches. "While evangelists, exhorters, etc., belong 
to our churches, and are necessary and useful, still 
they are not church officers, like pastors and deacons. 
The only church officers known to the New Testa- 
ment and recognized by Baptist churches, are Bishops 
or Elders, and Deacons, whose qualifications, duties, 
and prerogatives are clearly defined in the Acts and 
Epistles. All other church officers are of human ori- 
gin, and have no necessary connection with Christ's 
churches. 

VII. Facts deduced from the subject. 

Hence we learn, 

1. That the Apostolic churches and Baptist churches 
are identical in every essential particular. 

We have seen that they are identical in constitu- 
tion, in membership, in faith and practice, in rights 
and privileges, in government, and in permanent 
officers. Hence Baptist churches are facsimiles of 
the apostolic churches; and the promise of Jesus, that 
the gates of hell should not prevail against his successive 
churches, has unquestionably been verified. We are 
warranted, therefore, in believing that in every age 
just such churches, under various names, have existed 
somewhere, and that they were Baptist churches in 
principle, practice, and polity, even though we might 



FACTS DEDUCED. 251 

not be able at present to trace the chain of succession 
with unerring certainty, and to show that no single 
link was wanting. 

But we are under no necessity of tracing the suc- 
cession, in order to make good our claim. We have 
shown that modern Baptist churches are in every essen- 
tial particular identical with the apostolical churches ; 
and, in view of this identity, we are fully justified in 
claiming such a succession, whether we can trace it or 
not. In the language of Rev. J. Wheatox Smith 
to Albert Barnes, we say : " Whatever is found in the 
New Testament is as worthy as if you traced it there. 
It is only a doubt/id practice whose thread must be 
traced thus carefully through the labyrinths of his- 
tory, with painful uncertainty lest you reach its end, 
while yet a century or two from Christ. If between 
us and the apostolic age there yawned a fathomless 
abyss, into whose silent darkness intervening history 
had fallen, w T ith a Baptist church on this side, and a 
New Testament on the other, we should boldly bridge 
the gulf, and look for the record of our faith among 
the hills of Galilee." (Dr. J. Wheaton Smith — Letter 
to Albert Barnes.) 

2. That none but Baptist churches can justly claim 
such identity with the apostolic churches. 

In defining and explaining the word church, we 
showed that the pious of all ages and dispensations 
belong [to the spiritual body of Christ, figuratively 
called " the church." This body embraces all the 
saved, living and dead, in heaven and on earth ; and 
it has no visible organization or positive ordinances, 



ZOZ ( HURCH rDEXTITY, 

and its members never will meet together on earth until 
the final judgment. It is a purely spiritual body, and 
hence invisible to us, containing none but the regener- 
ate. All true believers of every name and order belong 
to this general assembly and church of the first born, 
whose names are written in heaven, and for whom Christ 
gave himself especially. (Heb. 12: 23; Eph. 5 : 25.) 

But a visible church of Christ is a congregation of 
baptized believers, associated by covenant in the faith 
and fellowship of the Gospel ; observing the ordi- 
nances of Christ; governed by his laws ; and exercis- 
ing all the gifts, rights, and privileges vested in them 
by his word ; whose only scriptural officers arc bish- 
ops or pastors, and deacons, chosen by itself, and sub- 
ject to its discipline. Such unquestionably were the 
apostolic churches, and such are all regular Baptist 
churches. But no other churches can justly claim such 
identity. All others differ essentially either in con- 
stitution, membership, faith and practice, rights and 
privileges, government, or officers ; and most of them 
differ in all these particulars. They may be religious 
societies, popularly called churches, but it is impossible 
that they should be Gospel churches. Indeed, many 
of them deny that the New Testament furnishes any 
model of churches, and hence do not claim identity 
with the apostolic churches. They maintain that 
Christ and his apostles left the whole matter of church 
polity to be regulated by men according to circum- 
stances, (See Mosh. Eccl. Hist. vol. i, p. 67.) 

3. The great reason why all Baptists should practice 
church communion and reject alien immersion, 



FACTS DEDUCED. 253 

All denominations admit that the Lord's Supper is 
a church ordinance, involving church fellowship as ex- 
isting among the communicants ; and hence commun- 
ion at the Lord's Table is a church act. For Baptists, 
therefore, to intercommune with others would be a 
formal and public recognition of them as qualified 
communicants, and their churches as Gospel churches, 
which we could not do without indorsing error and 
unchurching ourselves. We can, and do hold Chris- 
tian communion in all scriptural ways with those of 
other denominations whom we regard as Christians, 
but we do not, and never can, regard Campbellites 
and Pedobaptists as qualified communicants, or their 
churches as Gospel churches, which we would do by 
intercommunion. Before we can consistently and 
scripturally hold church communion with them, they 
must abandon their errors, leave their human organ- 
izations, submit to baptism at the hands of our minis- 
ters, and unite with our churches. Then, and not till 
then, can we intercommune with them at the Lord's 
Table. 

And this indeed is the principal reason why all 
Baptists should reject alien immersion. Though 
other ministers may be converted and called of God 
to preach, still they are unbaptized and unauthorized 
by Gospel churches to administer Christ's ordinances, 
and hence their official acts are invalid. They have 
no authority from Jesus Christ, or from a church of 
Christ, to baptize any one ; and, consequently, their un- 
authorized immersions are neither scriptural nor valid, 
even though the deluded subjects may be satisfied. 



254 church identity. 

And for Baptist] churches to receive such ptseudo im- 
mersions, would be a public indorsement of Campbell- 
ite and Pedobaptist ministers as authorized adminis- 
trators of baptism, and of their churches as Gospel 
churches, which we can never do without the grossest 
inconsistency, not to say disloyalty to Christ. 

4. That Baptist churches, like the apostolic churches, 
are divinely adapted to universal extension. 

The Author of civil government is unquestionably 
the author of Baptist church government, and he has 
wisely adapted the one to the other. The very inde- 
pendence of Baptist churches renders the union of 
church and state impossible, and places it out of 
their power to persecute and oppress others. Long 
experience has demonstrated the fact, that Baptist 
church government is equally adapted to all forms of 
civil government, and is practicable in all ages, cir- 
cumstances, and countries. Hence there never has 
been, nor can there be, any antagonism between Bap- 
tist churches and civil government, be its form what 
it may. The munster mob in Germany forms no ex- 
ception to this remark. It is a base slander to charge 
that riot upon Baptists as such, though some fanatical 
and ignorant Baptists were engaged in it. And this 
accounts for the fact, that Baptists have never perse- 
cuted or shed the blood of any one for conscience' 
sake, though their own history is written in blood 
shed by others. Always and every-where the motto 
of Baptists has been, u On earth peace, good-will to- 
ward men." The universal extension of Baptist 
churches, therefore, is both practicable and safe, and 



FACTS DEDUCED. 255 

would (as it will) usher in the fullness of millennial 
glory, when " a King shall reign in righteousness, and 
princes shall rule in judgment" (Isa. 32: 1); and 
when " the kingdom and dominion, and the greatness 
of the kingdom under the whole heaven, shall be given 
to the people of the saints of the Most High, whose 
kingdom is an everlasting kingdom, and all domin- 
ions shall serve and obey him." (Dan. 7 : 27.) 

But no other form of church government is adapted 
to universal extension. All other forms are of human 
origin, and tend to centralization and subordination, 
and hence endanger both civil and religious liberty. 
And this accounts for the fact, that wherever hierarch- 
ical churches have gained the ascendency, they have 
either combined with or resisted civil government, 
and persecuted other sects. History bears abundant 
testimony to this melancholy truth. And experience 
has demonstrated the fact, that even religious men are 
too imperfect to be intrusted with hierarchal power. 

Hence our Lord has wisely guarded his churches 
against this great evil, by establishing an independent 
form of government, which harmonizes with all forms 
of civil government, and places it out of their power 
to persecute others. Accordingly, the apostles estab- 
lished such churches among all nations, and taught 
them to be " subject unto the higher powers," be- 
cause civil government was ordained of God for the 
good of society. (Rom. 13 : 1-7.) And while these 
independent little churches were opposed and perse- 
cuted both by Jews and Pagans, still they either obeyed 
the civil authorities, or suffered patiently for right- 
23 



256 CHUBCH IDENTITY. 

eoasness' sake. The same is true of Baptist churches — ■ 
their only legitimate successors. In every age and 
country the Baptists have been the advocates of civil 
and religious liberty, while they have submitted them- 
selves to every ordinance of man for the Lord's sake; 
whether to the king, as supreme; or to governors, as 
unto them who are sent by him for the punishment 
of evil doers, and for the praise of them that do well." 
(l.Pet. 2: 13, 14.) 

5. That Baptist church government has more ad- 
vantages, and is less liable to abuse, than any other 
form. As we have shown, it is equally adapted to all 
forms of civil government, and is practicable and safe 
in all ages, circumstances, and countries, which is not 
true of any other form of church government. It is 
sufficient in and of itself for all church purposes, and 
needs no human expedients to give it efficiency and 
success; hence, Baptist churches, like the apostolic 
churches, have never asked, nor will they receive, gov- 
ernment patronage and support, while they have ex- 
isted and flourished in all ages and countries, and un- 
der all forms of civil government. They are the 
.divinely constituted executives and judiciaries of 
Christ's kingdom on earth, and hence they " render 
unto Caesar the things that are Caesar's, and unto God 
the things that are God's/' 

Again, Baptist church government is most favor- 
able to personal improvement and soul liberty. It 
fully recognizes the individuality and manhood of 
every member, while it secures liberty of conscience to 
all, and refers them directly to the Bible to learn 



FACTS DEDUCED. 257 

their duties, rights, and privileges. In all Baptist 
churches the Word of God is the only authoritative 
rule of faith and practice, and every member is bound 
to interpret the Scriptures for himself and act accord- 
ingly. No other form of church government thus 
recognizes the individuality and manhood of its mem- 
bers, and in no other churches is this liberty so fully 
enjoyed. True, in some hierarchal churches individuals 
enjoy more liberty than in others, but the same gen- 
eral principle characterizes them all, viz.: The ruling 
power is vested in the officers, and the local churches 
are subject to higher judicatories; as consistories, 
church councils, sessions, and presbyteries, confer- 
ences, etc. 

As a matter of fact, Baptist church government 
gave birth both to civil and religious liberty in this 
country. It furnished the model of the best civil gov- 
ernment that ever existed. It is a well-established 
fact that Thomas Jefferson derived his ideas of re- 
publican government from a little Baptist church in 
the neighborhood where he lived, whose business 
meetings he was accustomed to attend. The funda- 
mental principle which underlies the whole structure 
of our government, and of each State, viz., that all 
power is inherent in the people, that the civil officers 
are chosen by the people, not to coerce, but to serve 
them, and to promote their interests and welfare, is 
the very center and soul of Baptist church govern- 
ment. But in all the history of Hierarchies, where 
have they ever given birth to civil liberty in any age 
or country? On the contrary, wherever a Hierarchy 



258 CHUBCH IDENTITY. 

has had the power, tliere civil government has been 
most despotic; and in proportion as the Hierarchy has 
been limited and modified, in that proportion civil 
government is free and tolerant. 

Baptist church government also gave birth to re- 
ligious liberty in this country. Roger Williams, a 
Baptist minister, was the first man in all the history 
of human governments to assert and establish the en- 
tire separation of church and State, and to proclaim 
the absolute freedom of religion from all State control. 
Speaking of Williams, Bancroft says : " He was a 
Puritan, and a fugitive from English persecution, . . . 
and he, and he alone, had arrived at the great princi- 
ple which is its sole effectual remedy. He announced 
his discovery under the simple proposition of the 
sanctity of conscience. The civil magistrate should 
restrain crime, but never control opinion; should 
punish guilt, but never violate the freedom of the 
soul. . . And it became his glory to found a State 
upon that principle. . . He was the first person in 
modern Christendom to assert in its plenitude the doc- 
trine of the liberty of conscience, the equality of 
opinion before the law," etc. (See History of the 
United States, vol. 1, pp. 368-394.) 

From this humble beginning in the State of Rhode 
Island, religious liberty has gradually extended over 
our entire country, being incorporated into the consti- 
tution of every State. In Virginia the struggle was 
long and hard, and the Baptists lead the van. Ac- 
cordingly, Dr. Hawks, in his history of the Prot- 
estant Episcopal Church of Virginia, says : " The 



FACTS DEDUCED. 259 

Baptists were the principal promoters of this work, 
and, in truth, aided more than any other denomination 
in its accomplishment." And true to their principles, 
the Baptists, dissatisfied with the Constitution of the 
Federal Union on this vital point, strenuously urged, 
and finally procured, the amendment relating to re- 
ligious liberty, which is now the supreme law of the 
land. And here we ask again, where in all the history 
of Hierarchies have they given birth either to civil or 
religious liberty? Not an instance can be found on 
the pages of history ; indeed, they have ever been the 
deadly foes of freedom, both civil and religious. 

But Baptist church government not only possesses 
superior advantages to all other forms, but it is far less 
liable to abuse than any other. Our church difficulties 
are necessarily local, affecting only particular churches, 
and never can become denominational. Each church 
is sovereign and independent, subject only to Chris* 
as its Head and Lawgiver, and possesses the sole right 
to admit or exclude members. A church, therefore, is 
the highest ecclesiastical authority known or recog- 
nized among Baptists ; it holds the keys of the king- 
dom ; it can open, and none can shut. Our associa- 
tions, conventions, and councils, are merely advisory 
bodies, dependent on the churches for their very exist- 
ence. We have no appellate courts to which mem- 
bers and ministers may appeal. The decision of a 
church is final, and can be reversed only by itself. 
(Matt. 18 : 15-20.) 

Hence, if one Baptist church became heretical in 
doctrine, or irregular in practice, other churches may 



260 CHURCH IDENTITY. 

withdraw their fellowship and refu.se co-operation with 
it ; but here the matter ends. It may even dissolve 
its organization and cease to exist, and no other church 
be at all injured by it, much less the whole denomi- 
nation. 

But it is quite otherwise with a hierarchal church. 
When a particular church becomes heretical or disor- 
derly, the entire body necessarily suffers, and one in- 
dividual, as in the case of Bishop Andrews, may di- 
vide a whole denomination by appealing from lower to 
higher courts. This arises from the fact that in a 
Hierarchy a church is the lowest court, subject to bish- 
ops, conferences, councils, assemblies, etc. Thus, men 
have reversed the order established by Christ, and de- 
graded the churches below their servants.- Strange 
that Christians will not stand fast in the liberty 
wherewith Christ has made them free, but bow in sub- 
jection to ghostly usurpers. 

6. That Baptist churches, like the apostolic churches, 
need a high degree of Bible intelligence and personal 
piety among the membership. This is necessary to 
self-government and church efficiency. All the mem- 
bers of a Baptist church enjoy equal rights and privi- 
leges, and all sustain mutual responsibilities ; hence, 
the exhortation of Paul to bear one another's burdens, 
and so fulfill the law of Christ, for every one shall 
bear his own burden ; and hence the exhortation of 
Peter to grow in grace, and in the knowledge of our 
Lord Jesus Christ. Every Baptist, therefore, should 
give all diligence to add to his faith knowledge, and 
make the highest possible attainments in personal 



FACTS DEDUCED. 261 

piety. The peace and prosperity of our churches de- 
maud this, and our own happiness and usefulness re- 
quire it. Our Lord has given us a perfect standard, 
and we should strive to come up to it. The want of 
Bible intelligence and personal piety among us is the 
most fruitful source of church difficulties, and all 
should labor to remedy the evil. Like Paul, we 
should forget the things that are behind, and reach 
forward to those which are before, ever pressing to- 
ward the mark for the prize of the high calling of 
God in Christ Jesus. 

7. That our rising ministry need the most thorough 
instruction and training. The growing wants of our 
churches require pastors who can feed them with wis- 
dom and knowledge, taking the oversight thereof. 
But in order to instruct and train the churches, pas- 
tors must first be instructed and trained themselves ; 
and where young men are unable to acquire such in- 
struction and training, the ehurchs ought to help and 
sustain them. Our principles and polity are unques- 
tionably divine, but the truth will suffer in our hands 
if our rising ministry be neglected. We need able 
ministers of the new covenant, and good ministers of 
Jesus Christ, who shall be mighty in the Scriptures. 



MISSILES OF TRUTH. 



MISSILE NO. V. 



BIBLE CLAIMS OF MISSIONS. 



Substance of a sermon preached in Union City, Nov. 10th, 1872, 
at the "West Tennessee Baptist Convention,' 7 and published by 
the unanimous request of that body. 



Luke 24: 45-47. " Then opened he their under- 
standing, that they might understand the Scriptures, and 
said unto them : TJius it is written, and thus it behooved 
Christ to suffer, and to rise from the dead the third day ; 
and that repentance and remission of sins should be 
preached in his name among all nations, beginning at 
Jerusalem" 

The missionary enterprise originated in the eternal 
purpose of God, prompted by infinite love. (John 3 : 
16 ; Eph. 1 : 3-12.) That purpose was vaguely dis- 
closed to our first parents in Eden soon after the fall. 
(Gen. 3 : 15) ; more fully developed to Abraham in 
the promise, that in his seed all the nations of the 
earth should be blessed (Gen. 12 : 3 ; 22 : 18) ; and 
" that seed was Christ." (Gal. 3 : 16.) 
(262) 



SPIRIT OF MISSIONS. 263 

This benevolent purpose was still more clearly re- 
vealed by the prophets in successive promises. (Ps. 
2:8; Isa. 2 : 2 ; 35 : 1 ; 60 : 3, 5 ; 66 : 8 ; Dan. 7 : 
27; Dan. 12: 4; Hab. 2: 14.) Thus promise after 
promise, more fully developing the origin and prog- 
ress of missions, was given from time to time, and 
the light of revelation gradually increased for four 
thousand years, until the Sun of Righteousness him- 
self arose upon our world with healing in his beams. 
And when the infant Redeemer was born, the angel 
of the Lord appeared to the astonished shepherds on the 
plains of Bethlehem, saying : " Fear not ; for behold, 
I bring you good tidings of great joy, which shall be 
to all people. And suddenly there was with the an- 
gel a multitude of the heavenly host praising God, 
and saying : Glory to God in the highest, and on 
earth peace, good-will toward men." (Luke 2 : 10- 
14.) 

In pursuance of this gracious purpose, our blessed 
Lord announced at the beginning of his missionary 
labors, that u the Son of Man is come to seek and to 
save that which was lost." (Luke 19 : 10) ; adding, 
that "This Gospel of the kingdom shall be preached 
in all the world for a witness unto all nations, and 
then shall the end come." (Matt. 24 : 14.) And just 
before he ascended the mediatorial throne on high, 
he came to his disciples and said : " All power is 
given unto me in heaven and on earth : Go ye there- 
fore, and teach all nations, baptizing them into the 
name of the Father, and of the Son, and of the Holy 
Ghost; teaching them to observe all things whatso- 



264 CLAIMS OF MISSIONS. 

ever I have commanded you ; and lo ! I am with you 

always, even unto the end of the world^ (Matt. 28 : 
18-20.) Hence we see that the cause of missions 
originated with God, and not with men. 

Now, the spirit of missions is none other than the 
spirit of Christ. It is compassion for the lost, and 
such compassion as prompts its possessor to desire and 
pray for the salvation of all men, and especially for 
kindred and loved friends. Thus, for instance, when 
Andrew had found Jesus, he hastened in search of 
his brother Simon, and brought him to the Savior; 
and as soon as Philip found the Messiah, he invited 
and urged Nathaniel to come and see Jesus of Naza- 
reth. (See John 1 : 41-45.) And this accords with 
the experience of every Christian. All feel at times 
as did David, when he exclaimed: " O! taste and see 
that the Lord is good " (Ps. 34 : 8) ; and as did 
Paul, when he said : u Brethren, my heart's desire 
and prayer to God for Israel is, that they might be 
saved." (Rom. 10 : 1.) Hence we see that the spirit 
of missions is the spirit of Christ ; " and if any man 
have not the Spirit of Christ, he is none of his." 
(Rom. 8 : 9.) To be a Christian, then, is to be a 
missionary in heart; and all true Christians will be- 
come missionaries in practice, if taught according to 
the Scriptures. 

Now, the natural order is the scriptural order of 
missions — " beginning at Jerusalem" "When a sinner 
hears the Gospel, his first duty is to seek his own 
salvation, then that of his kindred and neighbors ; 
and last, but not least, the salvation of all men. 



SPIRIT OF MISSIONS. 265 

The spirit of missions, like leaven in the raeal, influ- 
ences those nearest to it first, and then operates 
through them upon others more remote, and thus ex- 
tends its benevolent influence with an ever-widening 
circle, until it reaches the circumference of human 
existence. Home missions, therefore, hold prior claims 
upon us, and prepare the way for foreign missions. 
Accordingly, the Savior first, and then his inspired 
apostles after him, devoted several years to home 
evangelization, before engaging in the work of for- 
eign missions. Yet they are parts of one grand 
whole, and hence there is a reciprocal influence be- 
tween them. Though the first Christian missionaries 
commenced their labors at Jerusalem, yet they went 
forth at length into all the world, and preached the 
Gospel to every creature, " the Lord working with 
them, and confirming the word with signs following." 
In explaining and urging the claims of missions 
from the Bible, we shall consider home and foreign 
missions together, as constituent parts of the same 
great enterprise. Suffer me, then, to urge the claims 
of home and foreign missions, 

I. From the Commission and Example of Christ. 

1. From the Commission of Christ. This commis- 
sion is just as binding upon us as it was upon the 
apostles and first churches. It was given to the 
apostles, not as disciples, nor as a church, neither as 
ministers merely, but as the inspired founders and in- 
structors of all the churches to the end of time; and it 
was given to them for the churches, as the permanent 



266 CLAIMS OF MISSIONS. 

executives in Christ's kingdom on earth, to whom the 
laws and ordinances of the kingdom were committed 
for enforcement and observance. Hence the promise 
of the Savior: — "And lo ! I am with you always, 
even unto the end of the world." (Matt. 28 : 20.) 
Thus the commission was given to the churches 
through the apostles, and the obligation to preach the 
Gospel to every creature rests upon the churches. 

Accordingly, the apostles, as Christ's plenipotenti- 
aries oh earth, first made disciples and baptized them, 
then organized them into separate and independent 
churches, and then delivered unto them Christ's laws 
and ordinances, "teaching them to observe all things 
whatsoever he had commanded them," (Matt. 28 : 
19.) Thus the whole matter of discipline, formative 
and corrective, together with the administration of 
baptism and the celebration of the Lord's Supper, was 
intrusted by Christ, through the apostles, to his suc- 
cessive churches as such y and not to the ministry. Jesus 
never authorized nor established a clerical church. 
The ministry is an office in the churches, and not over 
the churches, as men would have it. Not even the 
apostles themselves ever dared to usurp these inalien- 
able rights of the churches, but as " the servants of 
the churches for Jesus' sake," they bow r ed with cheer- 
ful submission to church sovereignty. As inspired 
instructors, they authoritatively taught the churches 
all things necessary to their faith and practice, but no 
apostle of Christ ever interfered with the sovereignty 
and independency of any church. Accordingly, our 
Lord commended the church of Ephesus, because it 



FROM THE COMMISSION. 267 

Imd arraigned and tried certain men claiming to be 
apostles (Rev. 2 : 2.) ; and Paul praised the Corin- 
thian church, because it kept the ordinances as he had 
delivered them unto it. (1 Cor. 11 : 2.) 

It is evident, then, that the commission was given 
to the apostles for the churches, and that they delivered 
it to the churches, to be carried out in all its require- 
ments by them, as the permanent executives in Christ's 
kingdom on earth ; and, therefore, it is binding upon 
the churches us such, to the end of the world. The 
churches of Christ constitute the ground and pillar of 
the truth, and preserve the orthodoxy of the ministry. 
The Lord Jesus Christ, by the Holy Spirit, calls and 
endows men with suitable gifts to preach the Gospel, 
and it devolves upon the churches to cultivate and 
develop these gifts, and then to ordain, send forth, and 
support men thus qualified, to preach and administer 
the ordinances for them. The churches, therefore, 
properly and truly preach the Gospel and administer 
the ordinances by their authorized agents ; while min- 
isters are the servants of the churches for Jesus' sake, 
and, as such, are justly entitled to a competent support, 
provided, they are faithful and give themselves wholly 
to the work of the ministry. As it is written : " The 
laborer is worthy of his hire/' and should be supported ; 
for, "even so hath the Lord ordained that they who 
preach the Gospel should live on the Gospel." (Luke 
10 : 17 ; 1 Cor. 9 : 14.) Hence, we see that competent 
and faithful ministers have a divine right to a com- 
fortable living for themselves and families; they are 
not clerical beneficiaries or paupers ? 



268 CLAIM- OF MISSIONS. 

2. From the example of Christ. Jesus Christ not only 
came into the world to save sinners, by offering himself 
a sacrifice for sin, but he was himself " the apostle and 
High Priest ©f our profession." (Heb. 3:1; compare 
Isa. 61 : 1-3.) He was pre-eminently a home missionary. 
His whole public life was one continuous series of mis- 
sionary labor. As soon as the devil had ended his first 
great temptation, Jesus returned into Galilee, in the 
power of the Spirit ; and he came to Nazareth, where he 
had been brought up; and, as was his custom, he entered 
into the synagogue on the Sabbath day, and stood up 
to read and expound the Scriptures. (See Luke 4 : 
16-20.) Thus he went from city to city, and from 
village to village, throughout the length and breadth 
of Palestine " preaching the Gospel of the kingdom of 
God, and saying : The time is fulfilled, and the king- 
dom of God is at hand ; repent ye and believe the Gos- 
pel." (Mark 1 : 14, 15.) 

Our Lord not only labored as a missionary himself, 
but he also called and instructed suitable men to aid 
him in this great work. He first qualified and sent 
forth " the twelve " to labor among the lost sheep of the 
house of Israel ; and u they went out and preached that 
men should repent," (Matt, 10 : 1-10 ; Mark 6:12.) 
He next appointed " other seventy also, and sent them 
forth two and two before his face, into every city and 
place whither he himself would come. . . . And the 
seventy returned again with joy, saying : Lord, even 
the devils are subject unto us through thy word." 
(Luke 10: 1-17.) These first missionaries all went 
forth under the solemn injunction to "pray the Lord 



FEOM THE EXAMPLE OF THE APOSTLES. 269 

of the harvest that he would send forth more laborers 
into his harvest/* and to rely solely upon the liberality 
of their hearers for a support ; " for the laborer is 
worthy of his meat." This was strictly home mission 
work, preparatory to preaching the Gospel to every 
creature. Thus the commission and example of Christ 
enforce the claims of missions. We urge their claims, 

II. Fkom the Example and Teachings of the 
Apostles. 

1. From the example of the apostles. When Jesus 
had finished his personal work on earth, and was about 
to ascend up on high, leading captivity captive, he gave 
his final commission to " the eleven" saying : " Go ye 
into all the wprld and preach the Gospel to every 
creature. He that believeth and is baptized, shall be 
saved, but he that believeth not, shall be damned." 
(Mark 16 : 15, 16); adding: "But tarry ye in the city 
of Jerusalem until ye be endued with power from on 
high." (Luke 24 : 49.) 

Now, the commission of Christ, as thus extended, 
embraces both home and foreign missions, and the 
apostles so understood it, and hence acted and taught 
accordingly ; for as soon as they were eudued with 
power by the Holy Spirit to speak and write in various 
tongues, they immediately resumed the work of home 
missions on the day of Pentecost — " beginning at Jeru- 
salem" as the Savior had commanded them ; and for 
some eight years they confined their missionary labors 
to the home field, until the door of faith was opened 
by Peter to the Gentiles at the house of Cornelius, 



270 CLAIMS OF MISSIONS, 

about A. D. 41. Nor did they preach extensively 
beyond Judea and the adjacent countries for some 
twelve years, and then only to the dispersed Jews. 
(See Acts 10 and 11.) It was not until about A. D. 
44 or 45, that the work of foreign missions was fully 
commenced by the church at Antioch. (See Acts 13.) 

But the world was the field, and the commission 
was world-wide. Accordingly, the apostles and evan- 
gelists, after having restricted their labors chiefly to 
the home field for about twelve years, now went forth 
in obedience to the command of their ascended Lord, 
" testifying both to the Jew T s and also to the Greeks, re- 
pentence toward God and faith toward our Lord Jesus 
Christ/' and planted the standard of the cross in every 
known land within the short period of some twenty 
years. Paul himself fully preached the Gospel from 
Illyricum round about unto Jerusalem, embracing 
some twenty-four different provinces of the Roman 
empire. (Rom. 15 : 19.) This was both home and 
foreign missionary work, performed in the order pre- 
scribed by the Savior ; and the example of the in- 
spired apostles, like that of Christ, was designed for 
our instruction and imitation. They were practical 
missionaries, in obedience to the command, and in 
imitation of the example of their Lord and Master; 
and Paul exhorts all Christians to be followers of him, 
even as he was also of Christ. '(1 Cor. 11 : 1.) 

2. From the teachings of the inspired apostles. Now, 
the commission of Christ, as recorded by Matthew, 
Mark, and Luke, taken together, clearly indicates the 
divine order of conducting home and foreign mis- 



FROM APOSTOLIC TEACHING. 271 

sions, and the apostles and first Christians ob- 
served that order. While it enjoins the duty of going 
into all the world and preaching the Gospel to every 
creature, it expressly requires us to commence at home 
— " beginning at Jerusalem ; " and it imposes upon all 
churches and ministers the solemn obligation to preach 
and sustain the Gospel at home and abroad to the 
end of time, as is plain from the subjoined promise of 
our Lord : " And lo/ I am ivith you always, even unto 
the end of the world" (Matt. 28 : 20.) The duty to 
go and preach the Gospel devolves especially upon the 
ministers of Christ, while the obligation to send and 
support them is equally binding upon the churches ; 
and neither party can escape the responsibility, though 
they may neglect the duty. Necessity is equally laid 
upon all. 

The apostles so understood the Savior, and enforced 
the claims of missions upon the churches, in the 
order prescribed by the commission. Accordingly, 
Paul, to the Romans, remarks : " That blindness in part 
had happened to Israel, until the fullness of the Gen- 
tiles should be brought in. And so all Israel (then 
living) shall be saved; as it is written: There shall 
come out of Zion the Deliverer, and he shall turn away 
ungodliness from Jacob ; for this is my covenant unto 
them, when I shall take away their sins. For as ye 
(Gentiles) in times past, have not believed God, yet 
have now obtained mercy through their unbelief; even 
so have these (Jews) also now not believed, that 
through your mercy (exercised in missionary effort), 
they also may obtain mercy." (Rom. 11 1 25-31.) In 
24 



272 CLAIMS OF MISSIONS. 

exhorting the church at Philippi to be blameless and 
harmless, the sons of God without rebuke, in the midst 
of a crooked and perverse nation, among whom they 
should shine as lights in the world, the apostle adds: 
"Holding forth the word of life; n that is, by a con- 
sistent example, godly conversation, liberal contribu- 
tions, fervent prayer, and active missionary effort at 
home and abroad. To the Hebrew Christians the same 
apostle said : " But to do good and to communicate 
(of their means) forget not, for with such sacrifices God 
i< well pleased." (Heb. 13: 16.) And to the churches 
of Galatia the apostle wrote : " As we have, therefore, 
opportunity, let us do good unto all men, especially 
unto them who are of the household of faith. (Gal. 
6 : 10.) 

Paul not only taught the churches directly, but also 
through Timothy, Titus, and other ministers. To 
Timothy he said : " Charge them that are rich in this 
world, that they be not high-minded, nor trust in un- 
certain riches, but in the Jiving God, who giveth us 
richly all things to enjoy ; that they do good, that they 
be rich in good works, ready to distribute, willing to 
communicate; laying up in store for themselves a good 
foundation against the time to come, that they may 
lay hold on eternal life." (1 Tim. S: 17-19.)* And 
to Titus the apostle adds: " This is a faithful staying, 
and these things I will that thou affirm constantly, 
that they who have believed in God might be careful 
to maintain good works. These things are good and 
profitable unto men." (Titus 3 : 8.) So all the apos 7 
ties taught the early churches and ministers of Christ,. 



FROM APOSTOLIC CHURCH PRACTICE. 2T;1 

and it was equally designed for us; " for whatsoever 
things were written aforetime, were written for our 
learning, that we through patience and comfort of the 
Scriptures, might have hope." (Rom. 15 : 4.) It is 
evident, therefore, from the teachings of the inspired 
apostles, that it is the duty of all Christians to hold 
forth the word of life to a perishing world; to do good 
and to communicate liberally of their means ; and thus 
to labor individually and unitedly for the salvation of 
all men. Hence we see that the example and teach- 
ings of the apostles enforce the claims of missions 
upon all. We urge the claims of missions, 

III. From the Practice of the Apostolic 
Churches. 

No one can read the Acts of the apostles and the 
epistles to the churches attentively, without perceiv- 
ing that the primitive Christians possessed the spirit, 
assumed the character, and performed the duties of 
practical missionaries. The apostolic churches, both 
in their individual and associated capacities, volun- 
tarily engaged in the work of home and foreign mis- 
sions. 

1. They engaged in the work of home missions. The 
model church at Jerusalem was decidedly missionary 
in spirit and practice, and took the lead in home mis- 
sions. The one hundred and twenty disciples con- 
tinued with one accord in prayer and supplication for 
the Holy Spirit, from the ascension of our Lord until 
Pentecost had fully come, when three thousand willing 
converts were baptized and added to the church in a 



271 CLAIMS OF MI6SI0 

single day. "And they continued steadfastly in the 

apostles' doctrine and fellowship, and in breaking of 
bread, and in prayers; praising God and having favor 
with all the people. And the Lord added to the 
church daily such as should be saved; and soon the 
number of men was about five thousand. And be- 
lievers were the more added to the Lord, multi- 
tudes both of men and women." (See Acts 1 : 14 ; 2 : 
41-47; 3: 4; 5: 14.) 

And even when the members and ministers of this 
first church were driven from their homes by persecu- 
tion, "and were all scattered abroad throughout the 
regions of Judea and Samaria, except the apostles" 
they " went every-where preaching the Word." (Acts 
8 : 1-4.) Wherever individuals were converted and 
churches constituted, they labored zealously to Chris- 
tianize the communities in which they dwelt. Both 
men and women realized the obligation, and voluntarily 
performed the duties of home missionaries in their 
several localities. Thus, for some twelve years, they 
imitated the example and obeyed the commission of 
Christ, under the direction of the inspired apostles, 
until churches were established " throughout all Judea, 
and Samaria, and Galilee," and in Syria and the neigh- 
boring countries. But the time had now come when 
the Gospel should be preached among heathen nations. 
Hence, 

2. The apostolic churches engaged in the loork of for- 
eign missions. As the first Jewish church had taken 
the lead in home missions, so the first Gentile church 
now takes the lead in foreign missions. The church 



FROM APOSTOLIC CHURCH PRACTICE. 2/0 

at Antioch, in Syria, by the special direction of the 
Holy Spirit, appointed and ordained Barnabas and 
Saul as missionaries to the foreign fiejd ; "and when 
they had fasted and prayed, and laved their hands on 
them, they sent them away." (See Acts 13: 1-3.) 
These missionaries " being sent forth by the Holy 
Ghost" and the church conjointly, went out and 
preached the "Word of the Lord first to the Jews, and 
then to the Gentiles, and planted churches in many 
parts of Asia Minor; and in about twelve months, A. 
D. 45-46, they returned to Antioch, " from w T hence 
they had been recommended to the grace of God for 
the work which they had fulfilled. And when they 
were come, and had gathered the church together, they 
rehearsed all that God had done with them, and how 
he had opened the door of faith unto the Gentiles." 
(See Acts 13 and 14.) 

The example of the church at Antioch was soon 
followed by other churches, and the w 7 ork of home and 
foreign missions was thenceforth carried on together. 
For example, the church at Philippi, w 7 hich was 
founded by the missionary labors of Paul and Silas, 
itself became an active and efficient missionary body, 
and sustained Paul while preaching the Gospel at 
Thessalonica, at Ronie, and other heathen cities ; and 
the apostle mentions the fact with high commendation 
in his epistle to that church written from Rome, A. 
D. 64, when he was preaching the Gospel in bonds 
and imprisonment in that imperial city. Says he : " I 
rejoiced in the Lord greatly, that now, at the last, 
your care of me hath flourished again ; wherein ye 



216 ( I AIMS OF MISSIONS, 

were also careful, but ye lacked opportunity. Not- 
withstanding, ye have well done that ye did commu- 
nicate with my affliction. Now, ye Philippians, know 
also, that in the beginning of the Gospel, when I de- 
parted from Macedonia, no church communicated with 
me as concerning giving and receiving, but ye only. 
For even in Thessalonica ye sent once and again unto 
my necessity. But I have all and abound ; I am full, 
having received of Epaphroditus the things which were 
sent from you — an odor of a sweet smell, a sacrifice 
acceptable, well pleasing to God/' (Phil. 4: 10, 14- 
16, 18.) 

Such was the spirit and such the practice of all 
the apostolic churches. Every convert was a mis- 
sionary in heart and practice, and every church was a 
missionary society, while every minister was both an 
agent and missionary for life. As individuals and as 
churches they voluntarily engaged in the work of 
home and foreign missions, and hence the rapid spread 
of the Gospel during the apostolic age. The love of 
Christ constrained them, and they lived not unto them- 
selves, but unto him who died for them and rose 
again. (2 Cor. 5 : 14, 15.) 

3. The apostolic churches voluntarily united in sus- 
taining missions at home and abroad. The churches 
in Palestine were generally poor, and greatly oppressed 
by persecution ; and when Agabus came from Jerusa- 
lem to Antioch, and signified by the Spirit that there 
should be great dearth throughout all the land, " Then 
the disciples, every man according to his ability, de- 
termined to send relief to the brethren who dwelt in 



FROM APOSTOLIC CHURCH PRACTICE. 277 

Judea ; which also they did, and sent it to the elders 
by the hands of Barnabas and Saul." (Acts 11 : 27- 
30.) Through the agency of Paul and others, the 
Gentile churches generally co-operated in this benev- 
olent work, and thus supplied the temporal necessities 
of these poor saints. And here we see the reflex ben- 
efits of home and foreign missions. 

Accordingly, Paul said to the church at Rome : 
u Now I go unto Jerusalem to minister unto the saints. 
For it hath pleased them of Macedonia and Achaia 
to make a certain contribution for the poor saints 
which are at Jerusalem. It hath pleased them ver- 
ily ; and their debtors they are. For if the Gentiles 
have been made partakers of their spiritual things, 
their duty is also to minister to them in carnal things." 
(Rom. 15: 25-27.) To the church at Corinth the 
apostle said: "Now concerning the collection for the 
saints, as I have given order to the churches of Galatia, 
so do ye." (1 Cor. 16: 1.) And in his second epis- 
tle to that church he adds : " Moreover, brethren, we 
would have you to know the grace of God bestowed 
on the churches of Macedonia ; how that in a great 
trial of affliction, the abundance of their joy and their 
deep poverty abounded unto the riches of their liber- 
ality. For to their power, I bear record ; yea, and 
beyond their power, they were willing of themselves, 
praying us with much entreaty, that we would receive 
the gift, and take upon us the fellowship of the min- 
istering to the saints. Insomuch that we desired 
Titus, that as he had begun, so he would also finish 
in vou the same ^race also. Therefore, as re abound 



278 CLAIMS OF MISSIONS. 

in every tiling, in faith, and utterance, and knowledge, 
and in all diligence, and in your love to us, see that 
ye abound in this grace also." (2 Cor. 8 : 1-7.) 

From these and similar passages, it is evident that 
the churches of Macedonia, Achaia, Galatia, Corinth, 
Antioch, and others, by order of an inspired apostle, 
voluntarily united to aid the poor saints of Judea, 
thus doing good, " especially unto the household of 
faith." To aid weak churches, and minister to the 
temporal wants of poor saints has ever been an im- 
portant part of Christian beneficence; and it is strictly 
missionary work. 

Now, we are not specially informed as to the par- 
ticular mode of co-operation adopted by these churches, 
but the fact that they did voluntarily unite their ef- 
forts and means to aid these, poor and persecuted 
saints is clear from the sacred records. For instance, 
Paul, in writing the church at Corinth on this subject, 
said : u Thanks be to God, who put the same earnest 
care into the heart of Titus for you. For indeed he 
accepted the exhortation ; but being more forward, of 
his own accord he went unto you. And we have 
sent with him the brother (probably Luke), whose 
praise is in the Gospel throughout all the churches ; 
and not that only, but who teas also chosen of the 
churches to travel with its with this grace, which is ad- 
ministered by us to the glory of the same Lord and 
declaration of your ready mind; avoiding this, that 
no man should blame us in this abundance which is 
administered by us; providing for honest things, not 
only in the sight of the Lord, but also in the sight of 



FROM APOSTOLIC CHURCH PRACTICE. 279 

men. And we have sent with them our brother, whom 
we have oftentimes proved diligent in many things, 
but now much more diligent, upon the great confidence 
which I have in you. Whether any do inquire of 
Titus, he is my partner and fellow-helper concerning 
you ; or our brethren be inquired of, they are the mes- 
sengers of the churcJies and the glory of Christ. Where- 
fore show ye to them, and before the churches, the 
proof of your love, and of our boasting on your be- 
half/' (2 Cor. 8 : 16-24.) 

Hence, we see that, while Paul and Titus acted as 
general agents in raising " this abundance " of mission- 
ary money, these u messengers of the churches " acted as 
their special agents in bearing and disbursing their con- 
tributions. And as these "brethren" were "chosen 
of the churches " of Macedonia, Achaia, and Galatia, 
for this very purpose, it is certain that there was 
some kind of concert and co-operation among the 
churches in their benevolent and missionary operations 
very similar to that of our churches at the present 
day, and that under the immediate direction of Paul. 

3. The apostolic churches united in supporting Paul 
among the destitute and heathen. In apologizing to 
the church at Corinth for not demanding and receiv- 
ing his support from them while laboring as a mis- 
sionary among them, the apostle said : " Have I com- 
mitted an offense in abasing myself that ye might be 
exalted, because I preached to you the Gospel of God 
freely. I robbed other churches, taking wages of them, 
to do you service, and when I was present with you 
and wanted, I was chargeable to no man (of you) ; for 
25 



- N, » CLAIMS OF MI 38IOXS. 

that which was lacking to me, the brethren who came 
from Macedonia supplied; and in all things I have 
kept myself from being burdensome to you, and so I 
Will keep myself." (2 Cor. 9 : 7-9.) 

Hence it is evident that the churches of Macedonia 
.-paid Paul "icages" for his services as a missionary, 
while preaching the Gospel in the idolatrous city of 
Corinth, and sent his salary to him by certain breth- 
ren. The expression, fi I robbed other churches to do 
you service," is explained by the apostle himself: 
" taking wages of them;" that is, receiving a salary 
from them for his services; for (C wages " is an equiva- 
lent for service rendered; and Paul would not have 
used the term in this connection, had he not been em- 
ployed as their -missionary at a stipulated salary. It 
is manifest, therefore, that Paul was supported by the 
joint contributions of the churches of Macedonia, 
while laboring as missionary at Corinth, and while es- 
tablishing and instructing the infant church in that 
city until it became self-sustaining. From this pas- 
sage, then, we learn : 1. That the Apostle Paul was 
employed by the churches of Macedonia as their mis- 
sionary at Corinth, a heathen city; and, 2. That he 
received "wages" or a fixed salary, for his services 
while laboring in that city. 

4. The apostolic churches adopted various methods of 
raising money for charitable and missionary purposes. 
In some instances money was raised by the voluntary 
contributions of individuals ; as, for example, during 
the first great revival at Jerusalem, commencing with 
Pentecost — the Millennium in miniature. (See Acts 



FROM ArOSTOLIC CHURCH PRACTICE. 281 

2: 44. 45; 4: 36, 37.) In other instances, money 
was raised by the voluntary contributions of churches; 
as for example, the church at Philippi for Paul, while 
preaching at Thessalonica and Rome. (Phil. 2 : 25 ; 
4: 18.) The churches of Macedonia, Achaia, and 
Corinth for the poor saints of Judea. (2 Cor. 8 : 3, 
4; 9: 1-7.) The churches of Macedonia for Paul 
while laboring as missionary at Corinth and other 
heathen cities. (2 Cor. 9 : 7-9.) And the Gentile 
churches generally for the poor saints in Palestine, to 
which the apostle alludes in 2 Cor. 1: 11, saying: 
" Ye also helping together by prayer with us, that for 
the gift bestowed upon us by the means of many persons, 
thanks may be given by many on our behalf." 

Sometimes the apostolic churches raised money for 
charitable and missionary purposes by pledges or sub- 
scriptions previously made, and afterward collected 
and paid over to accredited agents for disbursement; 
as, for instance, the churches of Achaia, including 
Corinth. Accordingly, Paul wrote the church at 
Corinth, saying : " And herein I give my advice, for 
this is expedient for you who have begun before, not 
only to do, but also to be forward a year ago. Now, 
therefore, perform the doing of it, that, as there was a 
readiness to will, so there may be a performance also 
out of that which ye have ; for, if there be first a 
willing mind, it is accepted according to that a man 
hath, and not according to that he hath not." (2 Cor. 
8 : 10-12.) And in 2 Cor. 9 : 1-7, the apostle adds: 
" For, as touching the ministering to the saints, it is 
superfluous for me to write to you ; for I know the for- 



282 CLAIMS OF MISSIONS. 

wardness of your mind, for which I boast to them of 
Macedonia that Achaia was ready a year ago; and 
your zeal hath provoked very many. Yet have I 
sent the brethren (Titus and others as agents), lest our 
boasting of you should be in vain in this behalf; 
that, as I said, ye may be ready, lest happily, if they 
of Macedonia come with me and find you unprepared, 
we (not ye) should be ashamed of this same confident 
boasting. Therefore, I thought in necessary to exhort 
the brethren (Titus and others, see 2 Cor. 8: 17-19), 
that they should go before unto you, and make up (or 
collect) beforehand your bounty, whereof ye had no- 
tice before, that the same might be ready as a matter 
of bounty, and not of covetousness. . . Every man, ac- 
cording as he purposeth in his heart, so let him give; 
not grudgingly, or of necessity, for the Lord loveth a 
cheerful giver." 

But the Apostolic Plan of raising money for 
charitable and missionary purposes adopted by the 
primitive churches generally, was by weekly contribu- 
tions made on the Lord's day, in which every member 
participated according to his or her ability. This plan 
was devised and proposed to the several churches by 
Paul himself, as best adapted to cultivate the spirit 
and establish the habit of systematic beneficence, and 
to secure ample means for all charitable and mission- 
ary purposes. Accordingly, the apostle wrote the 
church at Corinth, as follows: " Now, concerning the 
collections for the saints, as I have given order to the 
churches of Galatia, so do ye. Upon the first day of 
the week let every one of you lay by him in store, as 



FROM APOSTOLIC CHURCH PRACTICE. 283 

God hath prospered him, that there be no gatherings 
(or collections) when I come." (1 Cor. 16: 1, 2.) 
The great object of Paul in ordering the adoption of 
this plan by the churches was to cultivate the spirit of 
benevolence, and establish the habit of systematic be- 
neficence in all the churches, and to accustom every 
member to contribute statedly for charitable and mis- 
sionary uses, according as God might prosper them 
from week to week and from year to year. The spirit 
of this injunction would be met if every church mem- 
ber should estimate fairly and fully his income (not 
his surplus) from all sources at regular stated periods, 
as his means become available, and " lay by him in 
store" a just and liberal proportion for charitable and 
missionary purposes, and if one-tenth was required of 
God's ancient people for the support of his ministers 
and temple services, surely no less could be required 
of us to whom much more has been given than to them. 

Now, as this plan was adopted in the first churches 
by " order " of an inspired apostle, and as it is equally 
adapted to churches of all ages and countries, and as 
some plan is necessary to cultivate the spirit and es- 
tablish the habit of systematic beneficence, and to pro- 
vide adequate means for charitable and missionary 
purposes, there is no reason why all our churches, and 
every member of them, should not adopt and carry it 
out at once. The modern - • Envelope System " may 
meet the case, if properly carried out. 

It is not so much the want of benevolence and 
liberality in our churches as it is the want of system 
that prevents the enlargement of our missionary enter- 



284 CLAIMS OF MISSIONS. 

prises. The great want of modern Baptist churches 
is the habit of systematic giving among the members, 
and no better plan can be adopted than the one here 
enjoined by the Apostle Paul. Let all our churches, 
and every member, therefore, at once adopt and sys- 
tematically carry out this divine plan, and henceforth 
there will be no lack of means to support the Gospel 
at home and abroad, and very soon H great voices in 
heaven" and on earth will proclaim that " the king- 
doms of this world are become the kingdoms of our 
Lord, and of his Christ, and he shall reign forever 
and ever." (Rev. 11: 15.) 

If time would permit, the claims of missions might 
be further urged from the promises of God's word 
and from indisputable facts, but we must close with a 
few Deductions from the subject. Hence we learn, 

1. The identity of ancient and modern missions. 
They are identical in origin, in spirit, in object, and 
in practice. Modern missions are but a continuation 
of that grand and glorious enterprise w T hich was 
purposed by the Father of mercies, predicted by the 
holy prophets, inaugurated by the blessed Savior, and 
carried out and extended by the inspired apostles and 
the churches established by them. Ancient and mod- 
ern missions have the same great end in view — the 
glory of God and the salvation of lost sinners ; and 
though darkness covers much of our earth, and gross 
darkness many nations, still that glorious end shall 
yet be accomplished. (Luke 2 : 14.) 

2. The method of conducting home and foreign mis- 
sioyis teas the same then as now. 



DEDUCTIONS FROM THE SUBJECT. 285 

Our method of conducting missions is substantially 
the same as that of ancient missions. Indeed, consid- 
ering the state of the world now and then, and the 
different circumstances surrounding the early Chris- 
tians and ourselves, the similarity is truly wonderful, 
and can be accounted for only by the fact that the 
missionary enterprise is one and the same in all ages. 
The chief difference arises from the fact that the 
apostolic churches were more self-denying and zeal- 
ous than modern churches, and the first ministers of 
Christ were more devoted and laborious than modern 
ministers generally. To be a Christian or a minister 
then, was to spend and be spent for Christ and his cause. 

The apostles, as the inspired founders and instruct- 
ors of the churches, not only obeyed the commission 
of Christ themselves, in the prescribed order, but also 
enjoined the same duties upon all Christians and min- 
isters to the end of time. While " giving themselves 
continually to prayer and the ministry of the word " 
(Acts 6 : 4), they also acted as general agents in aiding 
and directing the churches and pastors in raising 
money for charitable and missionary purposes, and 
encouraged Titus and other ministers to labor as 
evangelists and agents conjointly, under their general 
direction. And the primitive disciples of Christ, in- 
stead of avoiding and repulsing these agents, " prayed 
them with much entreaty to receive their gifts. v (2 
Cor. 8 : 4.) Such agents were necessary then, as they 
are now, and probably always will be necessary. 
They are among our most useful men — the glory of 
Christ and the partners of Paul ; and, as such, they 



286 CLAIMS OF MISSIONS. 

should be cordially received and highly esteemed for 
their works' sake by all our churches and pastors. 

The first churches, acting under the direction of 
the inspired apostles, voluntarily engaged in the work 
of home and foreign missions, both in their individual 
and associated capacities, giving priority to home mis- 
sions, as commanded by the Savior. They not only 
ordained and supported pastors to instruct and watch 
for their own souls, but also sent out and supported 
suitable men as evangelists and missionaries, giving 
them " wages " for their services. They adopted 
plans for raising money for charitable and mission- 
ary purposes, appointed " messengers" or local agents, 
to collect and disburse their funds, and received the re- 
ports of the missionaries in their employ. (See Acts 
14 : 27.) Whether they had missionary boards or 
committees, is not expressly stated, but certain it is 
that they appointed suitable " brethren " as their 
" messengers^ or agents, to do the same work. 

3. That while home and foreign missions are but 
parts of one grand enterprise, still the home field claims 
oar first attention. Both the natural and scriptural 
order of Christian benevolence is, to begin at home and 
work outward. As the leaven in the meal impreg- 
nates the whole mass, by operating on and through 
the nearest particles successively, so Christian benev- 
olence begins with those nearest and dearest to us, 
and extends outward, by acting upon and through 
them on the next nearest successively, until it reaches 
the remotest nations of the earth — thus going into 
all the world, by beginning at Jerusalem. 



DEDUCTIONS FROM THE SUBJECT. 287 

Accordingly, our Savior came first to his own and 
labored as a home missionary among them, as the 
means of benefiting all nations through them. Thus, 
when he sent out his apostles and first evangelists, 
he restricted their labors to the home field. And 
thus, when he commissioned " the eleven " to go and 
disciple all nations, he required them to commence at 
home. As we have seen, the practice of the apos- 
tles and first churches was in perfect accordance with 
the example and teaching of Christ. All, except the 
apostle to the Gentiles, confined their labors chiefly 
to the Jews for some twelve years ; and even Paul 
every- where gave the Jews the first offers of salvation, 
(See Acts 13 : 46.) And this is not only the natural 
and scriptural order of conducting missions, but in 
the end it is the most successful means of converting 
the world. Hence, while no less should be done 
abroad, still more should be done at home. 

4. That home and foreign missions hold peculiar 
claims upon us as Baptists. As individuals and as 
churches, we are solemnly bound to do what we can to 
promote the cause of Christ at home and abroad. We 
w r ere converted and are kept on earth for this very 
purpose. And though we may neglect the duty, still 
w r e can not escape the obligation. Necessity is laid 
upon us, and woe is unto us if we neglect to hold 
forth the word of life to the perishing millions of our 
race. Our churches and pastors, therefore, should 
labor together in their respective fields, " each building 
over against his own house," as did God's ancient 
people; while all should co-operate together in sending 



288 CLAIMS OF MISSIONS. 

out and supporting evangelists and missionaries to 
labor among the destitute and the heathen, until all 
shall know the Lord, from the least to the greatest. 

As the representatives of Christ's first churches and 
ministers, holding the truth as it is in Jesus, we are 
under peculiar obligations to go or send into all the 
world and preach the Gospel to every creature. Every 
Baptist is a missionary for life, every Baptist church is 
a missionary society, and every Baptist minister is both 
an agent and missionary, as were Paul, Titus, and all 
the early ministers of Christ. Every pastor should, 
instruct and urge the people of his charge to adopt 
the divine plan of benevolence, to give to the cause 
of missions habitually, systematically, and statedly, as 
the Lord prospers them from year to year ; and every 
member should " lay by him in store " for charitable 
and missionary purposes, according to his or her 
ability. Thus all would be fellow-helpers to the truth. 

5. That we have peculiar encouragements to prosecute 
the work of missions. 

The cause of missions, commenced by the Savior him- 
self, and continued by his apostles and first churches, 
was revived in England by Vm, Carey, Andrew 
Fuller, and other Baptists in 1792, and by American 
Baptists in 1813. The missionary spirit thus awakened 
among our churches and ministers, has spread through- 
out all Christendom, and multitudes, living and dead, 
owe their salvation to missionary effort. From a 
feeble few, our denomination has increased to nearly 
two millions since the revival of modern missions, and 
the work is rapidly extending. This is the "Lord's 



DEDUCTIONS FROM THE SUBJECT. 289 

doing, and it is marvelous in our eyes." We may 
well thank God and take courage; for hitherto the 
Lord hath helped us. 

As we have shown, the missonary enterprise is of 
divine origin, and its final success is certain. Much 
has already been accomplished — far more than is 
apparent to human view; and the morning light of 
Millennial glory already gilds the horizon. In the 
providence of God, all nations are now open to the 
Gospel, and the knowledge of the Lord shall soon fill 
the whole earth. Ere long, we shall witness the uni- 
versal triumphs of the Gospel, when " the kingdom 
and dominion, and the greatness of the kingdom under 
the whole heavens, shall be given to the people of the 
saints of the Most High, whose kingdom is an ever- 
lasting kingdom, and all dominions shall serve and 
obey him." (Dan. 7 : 27.) 



MISSILES OF TRUTH. 



MISSILE ^nTO. VI. 



OBJECTIONS TO MODERN DANCING. 



AN ESSAY WRITTEN IN 1870, AND PUBLISHED BY THE 
REQUEST OF MANY BRETHREN. 



Dancing is an exercise of very ancient date, and was 
always expressive of joy, whether holy or unholy. The 
Bible mentions but two hinds of dancing — one a religi- 
ous service performed on joyful occasions, in which the 
sexes did not unite. (See Exod. 15 : 20 ; Judges 11 : 
34; 2 Sam. 18: 6; 2 Sam. 6: 14; Ps. 30: 11; Jere- 
miah 31 : 4.) The other kind was a worldly amusement, 
to which the religious service had been prostituted by 
the wicked, and in which both sexes united. Only 
three instances of this kind of dancing are recorded in 
the Scriptures: 1. The "vain and shameless fellows," 
to whom Michael alludes in 2 Samuel 6 : 16-20. 2. 
The ungodly parents mentioned in Job 21 : 11, whose 
" children dance," and who say unto God, " Depart 
from us ; for we desire not the knowledge of thy ways." 
(290) 



MODERN DANCJN'G. 291 

(Job 21: 7-14.) And, 3. That memorable scene of 
impiety and revelry which resulted in the murder of 
John the Baptist. (Mathew 14: 3-12.) Now, modern 
dancing is of the latter kind, namely, a worldly amuse- 
ment, and to this there are many serious objections, 
only a few of which can be presented here. We shall 
address ourselves especially to Christians. 

I. Modern Dancing is purely a Wordly 
Amusement. 

The word of God forbids conformity to this world in 
its vain amusements, and requires a new and holy life, 
conformed to the Gospel of Christ. As it is written : 
" Be not confirmed to this w r orld, but be ye trans- 
formed by the renewing of your mind, that ye may 
prove what is that good, and acceptable, and perfect 
will of God." (Eomans 12 : 2.) " Only let your con- 
versation (conduct) be as becometh the Gospel of 
Christ." (Phil. 1 : 27.) Now, when Christians engage 
in the giddy dance, or encourage it in others, are they 
not guilty of violating these plain precepts ? 

The Bible also prohibits the love of the world, in- 
cluding its honors, riches, and pleasures. As it is 
written : " Love not the world, neither the things that 
are in the world. If any man love the world, the love 
of the Father is not in him. For all that is in the 
world, the lust of the flesh, and the lust of the eyes, 
and the pride of life, is not of the Father, but is of 
the world." (1 John 2 : 15, 16.) That dancing is 
one of the favorite pleasures of the world, none will 
deny; and it is well known that those who habitually 



292 MODERN DANCING. 

indulge in this fascinating amusement become passion- 
ately fond of it. Indeed, the passion of the gambler 
for cards is not more insatiate than that of the dancer 
for this amusement. And this very love of dancing 
is often one of the greatest obstacles to the conversion 
of sinners, as well as to the spiritual enjoyment and 
progress of young Christians. During a pastorate of 
twenty-six years, the writer has witnessed many sad 
examples of this fact. Hence it is manifest that all 
Christians are here prohibited from either dancing 
themselves or encouraging it in others ; and those pro- 
fessors of religion who persist in the practice give 
painful evidence that " the love of the Father is not in 
them." 

II. Modern Dancing has the appearance of 

Evil. 

The advocates of dancing admit this fact, in the 
very plea that it is evil only in appearance, and not in 
reality. They contend that dancing is not as bad as 
some other forms of amusement in which Christians 
engage. This may or may not be true ; but even if it 
were unquestionably true, still it would be the duty 
of Christians to abstain from and discountenance 
modern dancing; for it confessedly has the appearance 
of evil. We are positively commanded to " abstain 
from all appearance of evil" (1 Thess. 5 : 22.) That 
is, abstain not only from what is evil in itself, but also 
from whatever has the appearance of evil, and is so 
regarded by the world. For a Christian to dance or 
encourage it in others, therefore, causes his "good to be 



HAS THE APPEARANCE OF EVIL. 293 

evil spoken of" by the ungodly, and thus weakens his 
or her influence for doing good. 

Unconverted friends may plead that dancing is a 
genteel and harmless amusement, and by this means 
induce young Christians to participate with them, but 
at the same time these very friends regard it as highly 
improper in professors of religion to dance ; and, 
therefore, have very little confidence in the piety of 
those who join them in this wordly amusement. 

The idea that partial conformity to the world in 
questionable things will recommend our holy religion 
and secure the respect of the ungodly, is both dangerous 
and false. Men of the world love consistency; and 
they very well know that Christians are required to 
" abstain from all appearance of evil," and to " keep 
themselves unspotted from the world;" — " perfecting 
holiness in the fear of God." Hence it necessarily 
diminishes their confidence in our piety to indulge 
with them in this vain amusement. What anxious 
or dying sinner would think of calling on a dancing 
professor of religion to instruct and pray for him ? 
To such a professor he would say, " Physician, heal 
thyself." 

And that which has the " appearance of evil " in 
Christians has the same appearance when they encour- 
age it in their children or others. The approval of 
evil is evil itself ; and if modern dancing has the ap- 
pearance of evil, as all admit, then the approval of it 
must have the same appearance. So God himself re- 
gards it. Said he: "J will judge (or punish) the 
house of Eli forever, for the iniquity which he 



294: MODERN DANCING. 

knoweth ; because his sons made themselves vile, and 
he restrained them not" (1 Sam. 3 : 13.) Parents are 
responsible to God and to society for the evil which 
they might restrain in their children and others. And 
the same is true of all Christians. 

III. Modern Dancing Obscures the Light of 
Christians. 

To all his followers Jesus says : " Ye are the light 
of the world. . . Therefore, let your light so shine 
before men that they may see your good works and 
glorify your Father who is in heaven." (Matt. 5 : 14, 
16.) Christians are here required to let their light 
shine before men by holy living and good works, and 
thereby constrain others to glorify our heavenly Father. 
They are to be " living epistles of Christ," known and 
read of all men. As he who holds a torch in his hand 
is distinctly seen by those who are in the dark, so 
Christians are seen and watched by the ungodly. And 
men of the world judge of our holy religion and are 
influenced far more by what they see in Christians 
than by what they read or hear from the word of God. 
Hence the importance and propriety of our Lord's 
injunction : " Therefore let your light so shine" etc. 

But when the disciples of Christ mingle in the 
giddy dance, or encourage it in others by their pres- 
ence or otherwise, they necessarily obscure their light, 
and men of the world are rather driven from the 
Savior than drawn to him. "Take heed, therefore," 
adds Jesus, "that the light that is in thee be not dark- 
ness; for if the light that is in thee be darkness, how 



OBSCURES THE LIGHT OF CHRISTIANS. 295 

great is that darkness." (Matt. 6: 23; Luke 11: 
35.) 

Accordingly, Paul exhorts Christians to " be harm- 
less and blameless, the sons of God without rebuke, 
in the midst of a crooked and perserve nation, among 
whom ye shine (or shine ye) as lights in the world" 
(Phil. 2: 15.) Now, we ask, are Christians "harm- 
less and blameless, the sons of God without rebuke," 
in the ball-room, or in the dancing "party ; and do 
they there " shine as lights in the world?" Is not 
their light darkness when they mingle with the gay 
and godless in the merry dance? and are they not 
justly liable to " rebuke 7 when they participate in this 
worldly amusement ? 

And that which obscures the light of Christians 
when done by themselves, unavoidably has the same 
effect when encouraged in their children or others. 
Christian parents are taught to train up their children 
in the way they should go, with the promise that even 
when old they will not depart from it. (Prov. 22 : 6.) 
But is modern dancing, or even the dancing -school, any 
part of such training ? Rather, does it not tend to 
lead children in the way they should not go ? Let 
facts answer these important questions. Hence it is 
evident that modern dancing in all its forms, neces- 
sarily tends to obscure the light of Christians, and, 
therefore, they should neither practice nor encourage it. 

IV. Modern Dancing Gives Offense to good 
Brethren. 

It is a fearful thing either to offend or cause the 

26 



296 MODERN DANCING. 

least of Christ's disciples to offend. Speaking of this, 
our Lord says : " Whoso shall offend (or cause to 
offend) one of these little ones who believe in me, it 
were better for him that a millstone were hanged 
about his neck, and that he were drowned in the 
depths of the sea." (Matthew 28 : 6.) But it is not 
only the ignorant and weak who are offended by 
modern dancing, but the overwhelming majority of 
the wise and good believe the practice to be glaringly 
inconsistent with the Christian profession and ruinous 
in its tendency to the souls of men ; and hence they 
are deeply grieved with those brethren and sisters who 
either dance or encourage it in their children and 
others. What professor of religion can reasonably 
expect the blessing of God upon himself or family 
who thus knowingly and willfully offends good breth- 
ren and sisters ? 

Now, if dancing were a commanded duty, then 
Christians would be bound to practice and encourage 
it, even though it might give offense to others ; for 
" we must obey God rather than man ; " but no one 
will plead this in justification of modern dancing. 
There is no sin, therefore, in abstaining from the prac- 
tice, while there is sin in indulging in it. As it is writ- 
ten : " Give no offense, neither to the Jews, nor to the Gen- 
tiles, nor to the Church of God:' (1 Cor. 10: 32.) 
"For," adds Paul, " when ye sin so against the breth- 
ren and wound their weak consciences, ye sin against 
Christ." (1 Cor. 8: 12.) The argument from these 
passages is this : To give unnecessary offense to the 
brethren and wound their consciences is a sin against 



GIVES OFFENSE TO GOOD BRETHREN. 297 

Christ ; modern dancing gives unnecessary offense 
to brethren and wounds their consciences; therefore 
it is a sin against Christ either to dance or encourage 
it. 

Every Christian must have doubts as to the propri- 
ety of modern dancing, and this, of itself, ought to 
restrain all from either practicing or encouraging it. 
It is manifestly a sin to indulge in any thing of the 
propriety of which we have doubts. Accordingly, 
Paul, in speaking of things offered in sacrifice to idols, 
says : " He that doubteth is damned (or condemned) 
if he eat, because he eateth not of faith ; for what- 
soever is not of faith is sin" (Rom. 14 : 23.) This is 
a general principle, applicable to dancing, and to every 
thing else of which we doubt the propriety. 

But even if modern dancing were an innocent amuse- 
ment, as some contend, still it would be the bounden 
duty of all Christians to abstain from and discourage 
it, because it gives offense to good brethren. "When the 
question of eating meats that had been offered to idols 
arose among the first Christians, how nobly and 
promptly did Paul determine : " If meat make my 
brother to offend, I will eat no flesh (i. e., offered to idols) 
while the world standeth." (Rom. 14 : 13-23.) Though 
not, in the apostle's estimation, wrong in itself; yet, 
like Jesus, Paul " pleased not himself" by willful in- 
dulgence, lest he should hinder the Gospel, and offend 
or cause his brethren to offend. Thus all Christians 
should act in regard to dancing. The principle laid 
down here by the apostle is of univeral application, 
and extends to every thing that needlessly gives offense 



298 MODERN DANCING. 

to good brethren, or causes them to offend, as dancing 
unquestionably does. 

V. Modern Dancing legitimately leads to 

Greater Evils. 

There may be nothing morally wrong in the mere 
act of playing cards for amusement; but it legiti- 
mately leads to gambling, drunkenness, debauchery, 
and many other evils, and, therefore, it ought neither 
to be practiced nor encouraged by Christians. That 
parent who would employ or encourage a skillful gam- 
bler to teach his son the use of cards, would be justly 
condemned by all prudent persons. So there may be 
nothing morally wrong in the mere physical act of 
dancing for amusement ; but it legitimately leads to 
frivolity, gayety, irreligion, and numerous other evils, 
which drown men's souls in perdition ; and therefore it 
ought neither to be practiced nor encouraged by Chris- 
tians. And the parent who teaches and encourages his or 
her children to dance, is justly chargeable with whatever 
evils may follow, and must soon give account to God. 

The associations and consequences of social dancing, 
and especially of balls, axe incalculably worse than the 
thing itself, and yet they are inseparable. It is infin- 
itely better to be ignorant of all such fascinating and 
ruinous evils. Accordingly, Paul says : " I would have 
you wise unto that which is good, and simple concerning 
evil" (Rom. 16 : 19.) It was the knowledge of what 
we had better not have known that brought sin with 
all its sad consequences upon our race. 

The whole tendency of modern dancing, therefore, is 



LEGITIMATELY LEADS TO GREATER EVILS. 299 

to irreligion and final ruin. How could it be other- 
wise ? What are the influences which it brings to 
bear upon the youthful heart, just when it is most sus- 
ceptible of religious impressions, and in most danger 
of being fatally hardened ? How is the young mind 
engrossed while preparing for the gay assembly ! God 
is not in all the thoughts ! Heaven and hell are for- 
gotten ! What feverish excitement while engaged in 
the merry dance ! And when the scene is ended, how 
is the mind dissipated, and the young heart sealed 
against God's Spirit and truth ! Many sad examples 
might be given, but we have space for only one. In 
the revival in which the writer embraced Christ some 
sixty of his friends and relatives were hopefully con- 
verted. Among the anxious a beautiful young lady 
was found for several days. But a social dance came 
off in the adjoining neighborhood, and Mary T. was 
induced to attend. She was overcome by her love of 
dancing, and participated. For the time being her 
convictions were stifled. She returned to the revival 
next day, but refused to come to the altar of prayer. 
Her anxiety ceased, and she became callous. In a few 
weeks she was seized with a fever, from which she 
never recovered. She persistently refused to talk on 
the subject of religion, and died in hopeless despair! 
And thus by cruel parental indulgence many loved 
sons and daughters are lost forever, and eternity alone 
can answer the momentous question : 6t What is a man 
profited if he shall gain the whole world and lose his 
own soul f Or ivhat shall he give in exchange for his 
soul?" (Matt. 16: 26.) As it is written: "When 



300 MODERN DAXcrXG. 

desire hath conceived, it bringeth forth sin; and sin, 
when it is finished, bringeth forth death" (James 1 : 
15.) How fearful the reckoning of those pleasure-lov- 
ing parents who encourage their children and others, 
either directly or indirectly, in that which legitimately 
leads to irreligion and final ruin, as modern dancing 
unavoidably does. And how much more fearful the 
doom o£ those time-serving ministers who either en- 
courage or connive at dancing among those for whose 
souls they are required to watch, as they that must 
give account to God ! 

VI. Modern Dancing is Incompatible with 

EVERY ChRISTTAN DUTY. 

Paul, in addressing Christians, says: "Whether, 
therefore, ye eat or drink, or whatsoever ye do, do all * 
to the glory of God." (1 Cor. 10: 31.) Does the 
Christian dance to the glory of God at the present 
day ? Is the glory of God the object of parents in 
sending their children to the dancing-school, or in 
dressing and encouraging them to participate in the 
social dance or the public ball ? Yet the inspired in- 
junction is : " Vfhatsoever ye do, do all to the glory of 
God." This command covers the whole ground, and 
includes whatsoever we do. 

Again, Paul says: "In every thing by prayer and 
supplication, with thanksgiving, let your requests be 
made known unto God." (Phil. 4: 6.) When 
Christians desire to dance, do they make known their 
requests unto God? When parents send their chil- 
dren to the dancing-school, or encourage them in danc- 



INCOMPATIBLE WITH CHRISTIAN DUTY. 301 

ing, do they " by prayer and supplication, with 
thanksgiving," make known their requests unto God, 
and invoke his blessing upon their efforts? Yet the 
command is : " In every thing by prayer and supplica- 
tion, with thanksgiving, let your requests be made known 
unto God." How dare a Christian practice or en- 
courage any thing upon which he or she can not in 
faith and hope ask God's blessing ? 

And again, Paul says : " Provoke not your children 
to wrath, but bring them up in the nurture and admo- 
nition of the Lord." (Eph. 6 : 4.) Is modern danc- 
ing any part of the u nurture and admonition of the 
Lord?" Rather, does it not legitimately tend to 
counteract the good effects of all religious nurture? 
And if dancing children be converted, it is in spite of 
the influence of such worldy-minded parents, and ow- 
ing to the blessing of God upon the efforts of others. 
Such children are truly " brands plucked out of the 
fire" They are monuments of mercy. 

And still again Paul says : " Let us, therefore, fol- 
low after the things which make for peace, and things 
whereby one may edify another." (Rom. 14: 19.) 
Is modern dancing one of "the things which make 
for peace?" And does it tend to mutual Christian 
edification ? Let distracted churches, backsliding 
young Christians, and grieved brethren and sisters 
answer these questions. The same is true of every 
other precept. Hence, we see that modern dancing 
is incompatible with every Christian duty ; and, there- 
fore, it ought neither to be practiced nor encouraged by 
Christians. 



302 MODERN DANCING. 

Such, then, are a few of the many objections to 
modern dancing; it is purely a worldly amusement; it 
confessedly has the appearance of evil ; it necessarily 
obscures the light of Christians ; it gives unnecessary 
offense to good brethren; it legitimately leads to greater 
evils ; and it is xvholly incompatible with every Christian 
duty. We close with a few 

PEACTICAL DEDUCTIONS. 

We learn from this subject, 

1. That Modern Dancing is unscriptural and of evil 
tendency. Though dancing is not a sin in itself, yet 
it is a worldly amusement which leads to sin; and, 
therefore, it ought to be discountenanced and opposed 
in all its forms by Christians. Wherever it is allowed, 
it endangers the peace of churches and dwarfs the 
piety of young members, as well as hinders the salva- 
tion of sinners. Especially is it the duty of Chris- 
tian parents to check and restrain the very buddings 
of this evil in their children. If the taste be not 
formed in youth, very few will ever desire to dance. 
Parents can and ought to control their children in 
this matter. 

But alas ! some parents seem more than willing that 
their children should dance, and freely expend money 
to train them for it. Instead of opposing the evil, they 
apologize for it, and plead that it is a harmless amuse- 
ment. And a few mothers aid and abet the pernicious 
practice in their daughters, while they shield them- 
selves behind their unconverted husbands. It is not 
strange that the husbands of such wives are uncon- 



PRACTICAL DEDUCTIONS. 303 

verted. The wonder would be that they ever should 
be converted. 

2. That no valid reason can be urged in favor of Modem 
Dancing. It does no good, while it does much harm. 
Dancing is not promotive of real happiness; the wri- 
ter knows this from painful experience, as well as 
from observation. It is not a necessary accomplish- 
ment; many who never danced are just as accom- 
plished as those who excel in the art. It is a delusion 
of dandy dancing-masters that ease and gracefulness 
of manners can be acquired only in the dancing- 
school; facts abundantly prove the contrary. Nor is 
there any thing intellectual in dancing ; a stupid 
African or even a monkey can be taught to dance well. 

But there are innocent and rational amusements in 
which the young may profitably and safely participate. 
If the time and money wasted in preparing for the 
giddy dance were expended in procuring and reading 
interesting and instructive books and periodicals, 
young men and young ladies would be qualified to en- 
tertain themselves and others in a rational and useful 
manner. And such enjoyment as far exceeds that of 
dancing as an intelligent lady or gentleman exceeds a 
baboon or monkey. Parents should provide children 
with such means of instruction and entertainment, 
and share the pleasures with them. Such enjoyments 
are worthy of intelligent beings, and would cost much 
less than dancing apparel and dancing-schools. 

3. The duty of Churches and Pastors in regard, to 
Dancing. As for those churches and ministers who 
advocate and practice dancing, thev are rather to be 

27 



304 M0DEB3 DANCING. 

pitied than blamed. If they have no higher enjoy- 
ment, it would be cruel to deny them this. While 
they imagine themselves " rich, and increased in 
goods, and have need of nothing," they know not 
that that they are spiritually " wretched, and miserable, 
and poor, and blind, and naked" (Rev. 3 : 17.) 

But all true churches and ministers have higher and 
purer enjoyments. And it is the special duty of 
every pastor to preach, and talk, and write against 
modern dancing. Pastors can not innocently hold 
their peace on the subject, much less advocate and en- 
courage this pernicious practice. 

And it is equally the duty of churches to restrain 
and rebuke the growing evil. They should co-operate 
with their pastors in opposing it, and exemplify the 
truth in their practice. But those church members 
who persist in either practicing or encouraging dancing 
should be delivered over to Satan until they repent and 
learn to walk worthy of their high vocation. It is far 
better to maintain peace and purity than to retain 
such disorderly members. " A little leaven leaveneth 
the whole lump," and that church which indulges its 
members in this evil practice thereby becomes a par- 
taker of their evil deeds. 

" Finally, brethren, whatsoever things are true, what- 
soever things are honest, whatsoever things are just, 
whatsoever things are pure, whatsoever things are lovely, 
whatsoever things are of good report ; if there be any 
virtue, and if there be any praise, think on these things." 
(Phil. 4: 8.) 



"BOOKS FOR THE MILLIONI M 



CHURCH COMMUNION 

AS PRACTICED BY THE BAPTISTS 

EXPLAINED AND DEFENDED. 

By Rev. W. W. GARDNER, D.D., 
Professor of Theology in Bethel College, Russellville, Kt, 



Eighth Edition, Revised, 



TESTIMONIALS. 

This work has been before the public just five years, and has met 
with almost universal favor. Eight Thousand copies have been called 
for, and the demand has steadily increased. The following Tes- 
timonials are given merely as specimens of many that have been 
received from all sections of the country. 



Rev. Howard Malcom, D. D., Philadelphia, Penn., late Presi- 
dent of Georgetown College, Ky., says: "Mr. Gardner deserves 
our thanks for his very able, judicious, and effective discussion 
of ' Church Communion.' Though much has been written on the 
subject, still this work has a character of its own. It is a good book 
for us to loan, and every Baptist should keep a copy for this if for 
no other purpose." 

Rev. Richard Fuller, D. D., Baltimore, Md., remarks : " Our 
brother, Rev. W. W. Gardner, has done good service to the cause 
of truth in this excellent volume. It is very able, hind, and thorough. 
We heartily commend it, and thank Dr. Gardner for this contri- 
bution upon a very important subject." 



REV, .J- M. Pj m'U:i.)N, D. D m Upland, Pentl., states: %i Thi rea- 
Boning is logical^ the statement* clear, the candor transparent, the spirit 
Laid and {.hrtxtian. Tuking the book as a whole, 1 commend it in 
;ill good conscience," etc. 



Rev. J. L. Bukkows, D. D., Richmond, Va., writes : " I have 
read 'Church Communion' with much interest, and regard it as 
a lucid, logical, and conclusive argument for our practice as a denomina- 
tion on this vexed question. I hope it will have a large circulation." 



Rev. John A. Broadus, D. D., LL.D., Professor in the "South- 
ern Baptist Theological Seminary," says: "It is an excellent 
book, calculated to do much good, and ought to be widely circu- 
lated. Price only one dollar" 



Rev. A. C. Kendbigk, D. D., Professor of Greek in " Rochester 
University," N. Y., remarks : " I have read * Church Communion ■ 
with care and much interest, and I regard it as an able, clear, and 
judicious exposition of the leading principles of our denomination. It 
defends earnestly Baptist principles in the spirit of true Christian 
candor and liberality. Accept my thanks for the book." 



The "Christian Index," Atlanta, Ga., states: "It is direct, and 
clear, and cogent. Every Baptist church ought to have, at least, 
ten copies for general circulation." 



The " Central, Baptist," St. Louis, Mo., says : " It is clearly 
and strongly written, and covers the whole ground." 



The "Texas Baptist Herald" remarks: "It is about all we 
need on the subject. No minister or church member should be 
without it." 



The "Baptist Standard," Chicago, says: "To all who desire 
full and satisfactory information on this subject we heartily com- 
mend Prof. Gardner's work," 



The " Baptist Tidings," Detroit, Mich., states : "This. U one of 
the freshest, strongest, and most direct and conclusive books we have ever 
seen on the subject. It is one that when known will be wanted. There 
is no work published so completely adapted to answer objections and 
do away with ignorance and prejudice against us and our practice 
in relation to the Lord's Supper." 



Rev. W. A. Nelson, Edgefield, Tenn., says : " ' Church Com- 
munion ' is the best book extant on the subject, except the Bible. 
I keep it circulating all the time, and it makes many good Bap- 
tists." 



Col. Richard H. Collins, Covington, Ky., author of the " His* 
tory of Kentucky," and an officer in the Presbyterian Church, 
said of the original work : "It is the best defense of a bad came I have 
seen. The spirit of the work is admirable" 



An intelligent layman writes : " Your work on * Church Com- 
munion ' is doing much good in our community. All who read 
it feel better toward us, and several have become Baptists by read- 
ing it." 

And a pious lady writes : " I thank you for ' Church Commun- 
ion/ It removed all my difficulties, and I loaned it to my Pedo- 
baptist friends, four of whom have joined us." 



Hundreds of such letters have been received by the Author. 
The work is accomplishing great good." 



MISSILES OF TRUTH; 

WITH 

AN INTRODUCTORY ESSAY. 

BY 

REV. W. W. GARDNER, D. D. 

Professor of Theology in Bethel College, Russellville, Ky. } and Author 
of " CHURCH COMMUNION," etc. 



This 13 a handsome 12mo. volume of 300 pages, just published 
for the Author by Geo. E. Stevens & Co., Cincinnati, 0. It is a 
companion of il Church Communion," and sold at the very low 
price of one dollar per copy, with liberal discount on all orders for 
10 or more copies, accompanied with the Cash. It embraces Six 
Missiles, with an Introductory Essay, any one of which is worth 
more than the cost of the book. The Introductory Essay is on the 
Remission of Sins, showing the relation of Baptism to Remission. 
The Missiles are on the following subjects : 

No. I. on Faith and Baptism, showing the Practical Uses of 
Baptism at some length. 

No. II. on the Administrator op Baptism, showing who is a 
Scripturally Authorized administrator, and designed to harmonize 
Baptists on the subject. 

No. III. on the Kingdom of Christ, showing its relation to the 
Churches of Christ. 

No. IV. on the Identity of Apostolic and Baptist Churches, 
showing that they are one and the same in every essential particu- 
lar. 

No. V. on the Bible Claims of Missions, showing the Scriptu- 
ral Method of conducting home and foreign missions, and the per- 
feet identity of ancient and modern missions. 



No. VI. on Modern Dancing, showing that ii is unscriptural and 
of evil tendency. 

Trice $1.00. Sent by express or mail to any part of the United 
States on receipt of price. All orders and remittances must be ad- 
dressed to 

Geo. E. Stevens & Co., Publishers, 

39 West Fourth St., CINCINNATI, O. 



Any one engaging in the sale of the above-named books can feel 
assured that he or she is doing a good work. 

Pastors of Churches, these books, sold and read among the people 
with whom you labor, will be helps to you. Shall we not have your 
co-operation in securing competent persons to do thorough canvass- 
ing, and in placing these works in the hands of the masses? 

Read the testimonials contained in the preceding pages, and for 
confidential terms and directions to agents, please address 

GEO. E. STEVENS & CO., 

Booksellers and Stationers, 
39 West Fourth St., CINCINNATI, 0. 



G. E. S. & Co., while their stock embraces every department of 
Literature, pay special attention to the furnishing of THEOLOGI- 
CAL and RELIGIOUS BOOKS. 

Ministers visiting the city are invited to examine our stock, 
whether they wish to purchase or not. 

Letters of inquiry in regard to prices will receive cheerful and 
prompt attention. Catalogues sent, when desired, to any address. 

N. B,— BIBLES, CHURCH MUSIC BOOKS, HYMN BOOKS and 
SUNDAY SCHOOL LITERATURE always on hand in great va- 
riety. 



THE 

DESIGN OF BAPTISM, 

VIEWED IN ITS 

DOCTRINAL RELATIONS. 

THE LEADING PASSAGES IN WHICH IT IS TAUGHT EXE- 
GETICALLY TREATED AND EXPLAINED. 



By Kev. JAMES A. KIKTLEY. 



WITH AN APPENDIX: 

CONTAINING 



Important Confirmatory Quotations from Numerous Au- 
thors, and Introduction 

By Prof. E. M. DUDLEY, of Georgetown, Ky. 



This work will meet a want which has been long and deeply 
felt. It treats in a most able manner the fundamental question 
pertaining to the distinctive views held by Baptists. The firm 
yet candid and kindly tone of the book will command attention 
and respect even from those who may differ from its conclusions. 
This will make it a valuable book to put into the hands of mem- 
bers of other denominations, while every Baptist will esteem it a 
most able vindication of the principles which are held so dear. 

"The Design of Baptism" is a handsome duodecimo volume, 
substantially bound in extra cloth. Price $1.00, or $1.25, postage 
paid. 

Any one engaging in the sale of the above-named book can feel 
assured that he is doing a good work. 

Pastors of Churches, this book, sold and read among the people 
with whom you labor, will be a help to you. Shall we not have 
your co-operation in securing competent persons to do thorough 
canvassing and in placing this work in the hands of the masses? 

AGENTS WANTED. For Terms and Directions address 

GEO. E. STEVENS & CO., 

Cincinnati, Ohio. 



TEXT-BOOK on CAMPBELLISM 

By D. B. RAY, of La Grange, Mo. 



"RAY'S KEY TO CAMPBELLISM," 

As the book is called, presents the doctrines of Campbellites in 
reliable quotations from Mr. Campbell and others, in contrast 
with the Scriptures. It is a collection of facts, giving page and 
chapter necessary to confute the errors of Campbellism. With 
the Key and the Bible any intelligent person can successfully 
withstand any Campbellite. 
377 pages. Bound in good style, $1.50. 



CHURCH DISCUSSION. 



BAPTISTS AND DISCIPLES. 



THE RAY- LUCAS DEBATE. 



The Discussion was held in the town of La Grange, Mo., occu- 
pying three hours each evening, commencing March 25th, 1873, 
and continuing eight evenings. 

J. F. Cook, LL.D., President of La Grange College, acted as 
moderator on behalf of the Baptists, and B. H. Smith, President 
of the " Christian University," Canton, Mo., acted as moderator on 
behalf of the Disciples. Hon. John M. Glover, Congressman, 
acted as President moderator. The Discussion was taken down 
and written out by L. L. Wallbridge, of St. Louis, Mo. 

Eld. Bay and Dr. Lucas each corrected the manuscript of his 
speeches for the press. 

The Church Discussion contains about 500 12mo pages. It is 
the only real Church Discussion ever published. 

AGENTS WANTED. For Terms and Directions address 

GEO. E. STEVENS & CO., 

Cincinnati, Ohio. 



BAPTIST SUCCESSION ; 

OR. 

HANDBOOK OF BAPTIST HISTORY. 

By D. B. RAY, of La Grange, Mo. 

The "Succession" is a convenient handbook of Baptist history. 

First. It answers the objections to Baptist antiquity. 

Second. It points out the most direct line of Baptist succession 
up to the apostolic age. 

Third. It shows that the Baptist peculiarities are sustained bv 
the Word of God. 

Fourth. It is the collection of reliable authorities necessary to 
defend the Baptist claims. 

Fifth. It contains an account of the dreadful persecutions waged 
against the Baptists. 

Sixth, "It is the book of Baptist History for the People." 

Baptist Succession is a book of 467 pages, on good paper, well 
bound, and is sent by mail, post-paid, single copy, at $2.00. 

REAJD WHAT O THE MS SAY OF THE BOOK. 

"It is a valuable work to the mass of readers not having a li- 
brary of Baptist histories to refer to.'' — The Baptist J. R. Graves, 
Ed. 

"It is the book of Baptist history for the people." — Working 
Christian, Charleston, S. C. 

"It is far the best manual of Baptist history we have seen. We 
would be glad to see the work so extensively circulated that every 
child could detect the misstatements constantly made about Baptist 
origin and history. — Texas Baptist Herald. 

" On some points discussed in this book there will be some diver- 
sity of opinion ; but all will agree that it is a very valuable contribu- 
tion to Baptist history." — Biblical Recorder. 

Elder W. W. GARDNER D. D., Professor of Theology in Bethel 
College, Russellville, Kg., sags : — " It is a valuable contribution to 
Baptist literature, and brings many historical facts within reach 
of the masses. I am especially pleased with the chapters on the 
Waldenses, and kindred sects. It is calculated to do much good, 
and deserves a wide circulation and careful reading." 

agents wanted. 

For Terms and Directions, address, 
GEO. E. STEVENS & CO., 

CINCINNATI, O. 



GEO. E. STEVENS & CO., 

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G. E. S. & Co. publish the following Books : 

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